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Full text of "Carmina gadelica : hymns and incantations with illustrative notes on words, rites, and customs, dying and obsolete"

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CARMINA  GADELICA 

ORTHA  NAN  GAIDHEAL 


A^J 


Carmina  Gadelica 

Hymns  and  Incantations 

With  Illustrative  Notes  on  Words,  Rites,  and  Customs, 
Dying  and  Obsolete :  Orally  Collected  in  the  Highlands 
and  Islands   of  Scotland  and   Translated  into    English 

By    Alexander    Carmichael 


Volume   I 


Oliver   and    Boyd 

Edinburgh  :    Tweeddale   Court 
London:    33    Paternoster   Row,  E.C.4 

1928 


First  Edition 1900 

Second  Edition 1928 


ORTHA   NAN    GAIDHEAL 

URNAN   AGUS   UBAGAN 

LE  SOLUS  AIR  FACLA  GNATHA  AGUS 

CLEACHDANA   A    CHAIDH    AIR    CHUL 

CNUASAICHTE       BHO       BHIALACHAS 

FEADH  GAIDHEALTACHD  NA  H-ALBA 

AGUS   TIONNDAICHTE 

BHO    GHAIDHLIG    GU    BEURLA,    LE 

ALASTAIR     MACGILLEMHICHEIL 


PREFACE  TO  SECOND  EDITION 

This  work,  of  which  only  a  limited  edition  was  published  in  1900, 
has  long  been  difficult  to  get,  and  at  a  prohibitive  price. 

The  Collector  of  the  Poems  and  many  of  those  whom  he  has 
mentioned  in  the  Introduction  have  passed  to  the  other  side. 

Important  changes  for  the  better  have  taken  place  in  Highland 
agriculture  and  land  tenure,  and  enlightened  views  on  the  value 
and  use  of  Gaelic  are  now  more  prevalent.  But  much  literature 
has  been  lost  which  can  never  be  recalled  or  replaced,  and  the 
number  of  Gaelic  speakers  has  greatly  decreased. 

The  present  issue  contains  all  the  matter  in  the  original 
volumes.  Some  misprints  have  been  corrected,  and  a  few 
unimportant  alterations  have  been  made.  Deviations  from 
ordinary  Gaelic  speDing  and  grammar  reflect  the  language  of 
the  reciters. 

It  is  intended  to  publish  further  volumes  from  Dr  Carmichael's 
Collections. 

E.  C.  C.  W. 

1928. 


^3 


CONTENTS 


ACHAINE 

1.  Rann  ronih  Uriiuigh 

Ta  mi  lubadh  mo  ghlun 

2.  Dia  liom  a  laighe 

Dia  liom  a  laighe 

3.  Ora  nam  Buadh 

lonnlairae  do  bhasa 

4.  Achanaidh  choitcheann 

Dhe,  eisd  ri  m'  urnuigh 

5.  Dhe  bi  maille  ruinn 

Dhe  bi  maille  ruinn 

6.  los,  a  Mhic  Muire 

los,  a  Mhic  Muire 

7.  Athair  Naomha  na  Gloir 

Buidheachas  duit,  Athair  Naomha 

8.  Uirnigh 

A  Dhia,  ann  mo  ghniamh 

9.  Duan  na  Muthairn 

A  Righ  na  gile 

10.  Beannaich,  a  Thriath 

Beannaich,  a  Thriath  nam  flath 
fial 

11.  Solus-iuil  na  Siorruidheachd 

Dhe,  thug  mis  a  fois  na  h-oidhch 

12.  Achanaidh  Grais 

Ta  mi  lubadh  mo  ghlun 


PAGE 

3 


INVOCATIONS 

Rune  before  Prayer 
I  am  bending  my  knee 

God  with  me  lying  down 
God  with  me  lying  down 

The  Invocation  of  the  Graces 
I  bathe  thy  palms 

A  general  Supplication 
God,  listen  to  my  prayer 

God  be  with  us 
God  be  with  us 

Jesu,  Thou  Son  of  Mary 
Jesu,  Thou  Son  of  Mary 

Holy  Father  of  Glory 

Thanks  be  to  Thee,  Holy  Father 

A  Prayer 

O  God,  in  my  deeds 

Rune  of  the  '  Muthairn ' 

Thou  King  of  the  moon 

Bless,  O  Chief 

Bless,  O  Chief  of  generous 
chiefs 

The  guiding  light  of  Eternity  33 

0  God,  who  broughtst  me 

A  Prayer  for  Grace  35 

1  am  bending  my  knee 


13 


15 


19 


23 


27 


29 


31 


CONTENTS 


13.  Achanaidh  Comhnadh 

Bho  is  tu  is  Buachaill 

14.  Eosai  bu  choir  a  mholadh 

Bu  cho  fus  a  dh'  losa 

15.  Carraig  nan  Al 

Air  Carraig  nan  al 

16.  Sorchar  nan  Reul 

Feuch  Sorchar  nan  reul 

17.  Crois  nan  Naonih 

Crois  nan  naomh 

18.  An  t-Aingheal  Diona 

Ainghil   Dhe   a   fhuair  mo 
churara 

19.  Ruin 

Labhram  gach  la  a  reir  do 
cheartais 

20.  Ora  Ceartais 

lonnlaidh  raise  ra'  aodann 

21.  Ora  Ceartais 

Dhe,  tha  mi  liuthaU  m'  aodainn 

22.  OraBuaidh 

lonnlaidh  mi  m'  aodann 

23.  An  Liuthail 

Ta  mi  liuthail  m'  aodainn 

24.  Ora  Boisilidh 

Boisileag  air  th'  aois 

25.  Dhe  stiuir  mi 

Dhe  stiuir  mi  le  d'  ghliocas 

26.  Beannachadh  Cadail 

Biodh  do  lamh  dheas,  a  Dhe 

27.  Thigeam  an  Diugh 

Thigeam  an  diugh  'an  t-Athair 


PAGE 

Prayer  for  Protection  37 

As  Thou  art  the  Shepherd 

Jesu  who  ought  to  be  praised  39 

It  were  as  easy  for  Jesu 
The  Rock  of  Rocks  43 

On  the  Rock  of  rocks 

The  Lightener  of  the  Stars       45 
Behold  the  Lightener  of  the  stars 

The  Cross  of  the  Saints  47 

The  cross  of  the  saints 

The  Guardian  Angel  49 

Thou  angel  of  God  who  hast 
charge 

Desires  51 

May  I  speak  each  day  accord- 
ing to  Thy  justice 

Invocation  for  Justice  53 

I  will  wash  my  face 

Invocation  for  Justice  55 

God,  I  am  bathing  my  face 

Prayer  for  Victory  57 

I  bathe  my  face 

The  Lustration  59 

I  am  bathing  my  face 

Bathing  Prayer  61 

A  palmful  for  thine  age 
God  guide  me  65 

God  guide  me  with  Thy  wisdom 

Sleep  Blessing  67 

Be  Thy  right  hand,  O  God 

Come  I  this  Day  69 

Come  I  this  day  to  the  Father 


CONTENTS 


AIR. 

28. 


29. 


An  Achanaidh  Anama 
O  los,  a  nochd 

Urnuigh  Chadail 
Ta  mi  cur  m'   anama   's  mo 


The  Soul  Plaint 

0  Jesu  !  to-night 

Sleeping  Prayer 

1  am  placing  my  soul  and  my 


Laighim  sios  an  nochd 

38.  A  Choich  Anama 

Dhe  tabhair  aithne 

39.  Coich-Anama 

Ainghil   Dhe,   a  fhuair  mo 
churam 

40.  Laighim  am  Leabaidh 

Laighim  am  leabaidh 

41.  Urnuigh  Maduinn 

Taing  dhut  losda  Criosda 

42.  An  Tionnsgann 

Taing  dhuit,  a  Dhe 


FAOB 

71 
73 


30. 

chorp 

Tiubhradh  nan  Tri 
Spioraid  tiubhair  dhomh   do 
phailteas 

body 

The  Gifts  of  the  Three 

Spirit,    give    me    of    Thine 
abundance 

75 

31. 

Urnuigh  Chadail 
0  los  gun  lochd 

Sleep  Prayer 

O  Jesu  without  sin 

77 

32. 

Beannachd  Taimh 
An  ainm  an  Tighearn  losa 

Resting  Blessing 

In  name  of  the  Lord  Jesus 

79 

33. 

Coisrig  Cadail 
Luighim  sios  an  nochd 

Sleep  Consecration 
I  lie  down  to-night 

81 

34. 

Beannachadh  Leapa 

Laighim   sios    an    nochd    mar   is 
coir 

Bed  Blessing 

I  am  lying  down  to-night  as 
beseems 

83 

35. 

An  Urnuigh  Chadail 

Tha  mis  a  nis  a  dol  dh'  an  chadal 

The  Sleep  Prayer 

I  am  now  going  into  the  sleep 

85 

36. 

Coisrig  Cadail 
Ta  mise  laighe  nochd 

Sleep  Consecration 

I  am  lying  down  to-night 

87 

37. 

Beannachadh  Leapa 

Bed  Blessing 

89 

I  am  lying  down  to-night 

The  Soul  Shrine  91 

God,  give  charge 

Soul-Shrine  93 

Thou  angel  of  God  who  hast 
charge 

I  lie  in  my  Bed  95 

I  lie  in  ray  bed 

Morning  Prayer  97 

Thanks  be  to  Thee,  Jesus  Christ 

The  Dedication  99 

Thanks  to  Thee,  God 


xii  CONTENTS 

AIR. 

43.  Achanaidh  Taimh 

Dhe,  teasruig  an  tigh 

44.  Teisreadh  Taighe 

Dhe,beannakh  an  ce  's  na  bheilann 

45.  Beannachadh  Taiglie 

Dhe,  beannaich  an  taigh 

46.  Co  dha  dhiolas  mi  Cios 

Co  dha  dhiolas  mi  cios 

47.  Earna  Mhoire 

Failt,  a  Mlioire  !  failt,  a  Mhoire  ! 

48.  Failte  a  Mhoire 

Failte  dhuit,  a  Mhoire  Mhathair  ! 

49.  An  Cath  nach  tainig 

losa  Mhic  Mhoire 

50.  Am  Beannachadh  Baistidh 

Thi,  tha  comhnadh  nan  ard 

51.  An  Treoraich  Anama 

An  t-anam-s'  air  do  laimh 

52.  Am  Beannachadh  Bais 

Dhia,  na  diobair  a  bhean 

53.  Fois  Anama 

O  "s  tus  a  Chriosd  a  cheannaich 

54.  A  Ghealach  ur 

An    ainm    Spiorad    Naomh    nan 
gras 


A  resting  Prayer 

God  shield  the  house 


101 

103 


House  Protecting 
God,  bless  the  world 

Blessing  of  House  105 

God  bless  the  house 

To  whom  shall  I  offer  107 

To  whom  shall  I  offer  oblation 

Hail,  Mary  109 

Hail,  Mary  !  hail,  Mary  ! 

Hail  to  Thee,  Mary  111 

Hail  to  thee,  Mary,  Mother  ! 

The  Battle  to  come  113 

Jesus,  Thou  Son  of  Mary 

The  Baptism  Blessing  115 

Thou  Being  who  inhabitest 

The  Soul  Leading  117 

Be  this  soul  on  Thine  arm 

The  Death  Blessing  119 

God,  omit  not  this  woman 

Soul  Peace  121 

Since  Thou  Christ  it  was 

The  new  Moon  123 

In  name  of  the  Holy  Spirit  of 
grace 


AIMSIRE 

55.  Nuall  Nollaig 

Ho  Ri,  ho  Ri 

56.  Duan  Nollaig 

Hoire  !  hoire  !  beannaicht  e  ! 


SEASONS 

Christmas  Hail  127 

Hail  to  the  King,  hail  to  the  King 

Christmas  Carol  133 

HailKing!  haUKing!  blessed  is  He! 


CONTENTS 


57.  Duan  Nollaig 

Hoire  !  hoire  !  beannaicht  e  ! 

58.  Heire  Bannag 

Heire  Bannag,  hoire  Bannag 

59.  Heire  Bannag,  hoire  Bannag 

Heire  Bannag,  hoire  Bannag 

60.  Bannag  nam  Buadh 

Is  mise  Bannag,  is  mise  Bochd 

61.  An  Oigh  agus  an  Leanabh 

Chunnacas  an  Oigh  a  teachd 

62.  Rugadh  Buachaille 

Oidhche  sin  a  dhealraich  an  reiilt 

63.  Calluinn  a  Bhuilg 

Calluinn  a  bhuilg 

64.  Cairioll  Callaig 

Nis   tha  mis  air  tighinn   dh'  ur 
duthaic'h 

65.  Duan  Callaig 

Nist  o  thaine  sinn  dh'  an 
duthaich 

66.  Oidhche  Challaig 

Tliaine  sinne  chon  an  doriiis 

67.  Beannachadh  Bliadhna  Uir 

Dhe,  beannaich  dhomh  an  la  ur 

68.  Criosda  Cleireach  os  ar  cionn 

Criosda  Cleireach  os  ar  cionn 

69.  LaChaluim-Chille 

Daorn  Chalum-chille  chaoirah 

70.  Sloinntireachd  Bhride 

Sloinneadh  na  Ban-naomh 

71.  Bride  Ban-Chobhair 

Thainig  thugam  cobhair 


PAGE 

Christinas  Chant  135 

Hail  King  I  hail  King  ! 

Hey  the  Gift  139 

Hey  the  Gift,  ho  the  Gift 

Hey  the  Gift,  ho  the  Gift       141 
Hey  the  Gift,  ho  the  Gift 

The  Gift  of  Power  143 

I  am  the  Gift,  I  am  the  Poor 

The  Virgin  and  Child  145 

Behold  the  Virgin  approaching 

The  Shepherd  of  the  Flock     147 
That  night  the  star  shone 


Hogmanay  of  the  Sack 

Hogmanay  of  the  sack 

Hogmanay  Carol 

I    am    now    come    to    your 
country 


149 
151 

153 


The  Song  of  Hogmanay 

Now  since  we   came  to  the 
country 

Hogmanay  157 

We  are  come  to  the  door 

Blessing  of  the  New  Year        159 
God,  bless  to  me  the  new  day 

Christ  the  Priest  above  us       161 
Christ  the  Priest  above  us 

The  Day  of  St  Columba  163 

Thursday  of  Columba  benign 

Genealogy  of  Bride  164 

The  genealogy  of  the  holy  maiden 

Bride  the  Aid- Woman  177 

There  came  to  me  assistance 


CONTENTS 


72.  Manus  mo  Ruin 

A  Mhanuis  mo  ruin 

73.  Am  Beannachadh  Bealltain 

Beannaich,  a  Thrianailt 

74.  Am  Beannachd  Bealltain 

A  Mhoire,  a  mhathair  nan  naomh 

75.  Laoidh  an  Trial! 

Mhicheil  mhil  nan  steud  geala 

76.  La  Feill  Moire 

La  feiU  Moire  cubhr 

77.  Micheal  nam  Buadh 

Mhicheil  nam  buadh 

78.  An  Beannachadh  Struain 

Gach  min  tha  fo  m'  chleibh 

79.  Duan  an  Domhnuich 

Duan  an  Domhnuich 

80.  Duan  an  Domhnaich 

An  Domhnach  naomha  do  Dhe 

81.  Duan  na  Dilinn 

Di-luain  thig 


PAGE 

Magnus  of  my  Love  179 

O  Magnus  of  my  love 

The  Beltane  Blessing  183 

Bless,  O  Threefold 

The  Beltane  Blessing  187 

Mary,  thou  mother  of  saints 

Hymn  of  the  Procession  190 

Valiant  Michael  of  the  white  steeds 

The  Feast  Day  of  Mary  195 

On  the  feast  day  of  Mary  the  fragrant 

Michael,  the  Victorious  198 

Thou  Michael  the  victorious 

The  Blessing  of  the  '  Strilan  '  213 
Each  meal  beneath  my  roof 

Poem  of  the  Lord's  Day  217 

The  Poem  of  the  Lord's  Day 

Hymn  of  the  Sunday  223 

On  the  Holy  Sunday  of  thy  God 

Poem  of  the  Flood  225 

On  Monday  ^vill  come 


OIBRE 


LABOUR 


82.  Beannachadh  Beothachaidh       Blessing  of  the  Kindling 


Togaidh  mi  mo   theine  an 
diugh 

83.  Togail  an  Teine 

Togaidh  mis  an  tula 

84.  Smaladh  an  Teine 

An  Tri  numh 


I    will    kindle    my    fire    this 
morning 

Kindling  the  Fire 

I  will  raise  the  hearth-fire 

Smooring  the  Fire 
The  sacred  Three 


231 


233 


235 


CONTENTS 


85.  Smaladh  an  Teine 

Cairidh  mi  an  tula 

86.  Beannachd  Smalaidh 

Tha  mi  smaladh  an  teine 

87.  Beannachadh  Smalaidh 

Smalaidii  mis  an  tula 

88.  An  Coisrigeadh  Sioil 

Theid  mi  mach  a  chur  an  t-sioil 

89.  Beannachadh  Buanu 

Dhe  beannaich  fein  mo  bhuain 

90.  Beannachadh  Buana 

Di-mairt  feille  ri  eirigh  greine 

91.  Beannachadh  Fuiriridh 

A  lasair  leith,  chaol,  chrom 

92.  Beannachadh  Brathain 

Oidhch  Inid 

93.  Cronan  Bleoghain 

Thig,  a  Bhreannain,  o"n  a  chuan 

94.  Cronan  Bleoghain 

Sian  a  chuir  Moire  nam  buadh 

95.  Beannachadh  Bleoghain 

Bheir  Calum-cille  dhi-se  piseach 

96.  Ho  Hoiligean 

Eudail  thu 

97.  Ho  ni'  Aghan  ! 

Oidhche  sin  bha  'm  Buachaill 

98.  Thoir  am  Bainne 

Thoir  am  bainne,  bho  dhonn 

99.  Cronan  Bleoghan 

Thig,  a  Mhuire,  's  bhgh  a  bho 


Smooring  the  Fire  237 

I  will  build  the  hearth 

Blessing  of  the  Smooring        239 

I  am  smooring  the  fire 

Smooring  Blessing  241 

I  will  sraoor  the  hearth 

Consecration  of  the  Seed         243 
I  will  go  out  to  sow  the  seed 

Reaping  Blessing  247 

God,  bless  Thou  Thyself  my  reaping 

Reaping  Blessing  249 

On  Tuesday  of  the  feast 
Blessing  of  the  Parching         251 

Thou  flame  grey,  slender,  curved 

The  Quern  Blessing  252 

On  Ash  Eve 

Milking  Croon  259 

Come,  Brendan,  from  the  ocean 

Milking  Croon  261 

The  charm  placed  of  Mary  of  Ught 

Milking  Blessing  263 

Columba  will  give  to  her  progeny 

Ho  Hoiligean  265 

My  treasure  thou 

Ho,  my  Heifer  !  267 

The  night  the  Herdsman 

Give  thy  Milk  269 

Give  thy  milk,  brown  cow 

Milking  Song  271 

Come,  Mary,  and  milk  my  cow 


CONTENTS 


AIR. 

100.  BeannachadhBuachailleachd 

Comraig  Dhe  is  Dhomhnuich 

101.  Beannachadh Buachailleachd 

Cuiridh  mi  an  ni  seo  romham 

102.  BeannachadhBuachailleachd 

Siubhal  beinne,  siubhal  baile 

103.  Comraig  nam  Ba 

Blaragan  reidh,  fada,  farsiiinn 

104.  Gleidheadh  Treuid 

Gun  gleidheadh  Moire  min  an 
ciob 

105.  Cronan  Cuallaich 

An    crodh    an    diugh     a    dol 
imirig 

106.  Beannachadh  Guir 

Eiridh  mi  moch  maduinn  Luan 

107.  Comharrachadh  nan  Uan 

Bidh  mo  Egian  ur,  geur,  glan 

108.  Am  Beannachd  Lombaidh 

Falbh  lorn  's  thig  molach 

109.  Duan  Deilbh 

Daorn  nam  buadh 

110.  Beannachd  Beairte 

Fuidheagan  no  corr  do  shnath 

111.  Suidheachadh  na  h-Iomairt 

An  dubh  mu'n  gheal 

112.  Beannachadh  Garmain 

Beannaich,  a  Thriath  nam  flath 
fial 

113.  Coisrigeadh  an  Aodaich 

Is  math  a  ghabhas  mi  mo  rann 

114.  Beannachadh  Seilg 

Bho    m'    leasraidh     ghineadh 
thu 


Herding  Blessing  273 

The  keeping  of  God  and  the  Lord 

Herding  Blessing  275 

I  Will  place  this  flock  before  me 

Herding  Blessing  277 

Travelling  moorland 

Protection  of  the  Cattle  279 

Pastures  smooth,  long 

Guarding  the  Flocks  281 

May  Mary  the  mild  keep  the 
sheep 

A  Herding  Croon  283 

The  cattle  are  to-day  going 
a-flitting 

Hatching  Blessing  285 

I  will  rise  early  on  the  morning 

Marking  the  Lambs  289 

My  knife  will  be  new,  keen,  clean 

The  Clipping  Blessing  293 

Go  shorn  and  come  woolly 

The  Chant  of  the  Warping     295 
Thursday  of  beneficence 

Loom  Blessing  301 

Thrums  nor  odds  of  thread 

Setting  the  lomairt  303 

The  black  by  the  white 

Loom  Blessing  305 

Bless,  O  Chief  of  generous 

chiefs 

Consecration  of  the  Cloth       306 
WeU  can  I  say  my  rune 

Hunting  Blessing  311 

From  my  loins  begotten  wert 
thou 


CONTENTS 


115. 
116. 
117. 
118. 
119. 

120. 
121. 


Coisrigeadh  na  Seilg 
An  ainra  na  Trianailt 

Ora  Turais 

Bith  a  bhi  na  m'  bhial 

Beannachd  lasgaich 
La  na  soillse  thainig  oirnn 

Beannachadh  Cuain 

Thi  tha  chomhnadh  nan  ard 

Beannachadh  Cuain 
Dhe,  Athair  uile-chumhachd- 
aich 

Riaghlair  nan  Sian 

Clann  Israil 


Urnuigh  Mliara 
Beannaicht  an  long 


XVll 

PAGE 

Consecrating  the  Chase  315 

In  name  of  the  Holy  Three-fold 

Prayer  for  Travelling  317 

Life  be  in  ray  speech 

Fishing  Blessing  319 

The  day  of  light  has  come  upon  us 

The  Ocean  Blessing  322 

O  Thou  who  pervadest  the  heights 

Ocean  Blessing  329 

God    the    Father   all-power- 
ful 

Ruler  of  the  Elements  331 

The  Children  of  Israel 

Sea  Prayer  333 

Blest  be  the  boat 


INTRODUCTION 


This  work  consists  of  old  lore  collected  during-  the  l;ist  forty-four  years. 
It  forms  a  small  part  of  a  large  mass  of  oral  literature  written  down 
from  the  recital  of  men  and  women  throughout  the  Highlands  and 
Islands  of  Scotland,  from  Arran  to  Caithness,  from  Perth  to  St  Kilda. 
The  greater  portion  of  the  collection  has  been  made  in  the  Western 
Isles,  variously  called  '  Eileana  Bride,'  Hebrid  Isles,  Outer  Hebrides, 
Outer  Isles,  '  Eilean  Fada,'  '  Innis  Fada,'  Long  Island,  and  anciently 
'  Iniscead,'  '  Innis  Cat,'  Isle  of  tiie  Cat,  Isle  o!  the  Catey.  Probably 
the  Catey  were  the  people  who  gave  the  name  '  Cataibh,'  Cat  Country, 
to  Sutherland,  and  '  Caitnis,'  Cat  Ness,  to  Caithness. 

The  Long  Island  is  composed  of  a  series  of  islands,  separately 
known  as  Barra,  South  Uist,  Benbecula,  North  Uist,  and  Harris  and 
Lewis.  This  chain  is  one  hundred  and  nineteen  miles  in  length, 
varying  from  a  few  yards  to  twenty-five  miles  in  width.  Viewed 
from  the  summit  of  its  highest  link,  the  Long  Island  chain  resembles 
a  huge  artificial  kite  stretched  along  the  green  Atlantic  Ocean, 
Lewis  forming  the  body,  the  disjointed  tail  trending  away  in  the 
blue  haze  and  terminating  in  Bearnarey  of  Barra. 

This  long  series  of  islands  is  evidently  the  backbone  of  a  large 
island,  perhaps  of  a  great  continent,  that  extended  westward  beyond 
the  Isle  of  the  Nuns,  beyond  the  Isle  of  the  Monks,  beyond  tiie  Isle 
of  St  Flann,  beyond  the  Isle  of  St  Kilda,  beyond  the  Isle  of  Rockal, 
probably  beyond  the  storied  Isle  of  Rocabarraidh,  and  possibly  beyond 
the  historic  Isle  of  Atlantis. 

This  backbone  is  now  disarticulated  like  the  vertebras  of  some 
huge  fossil  fish,  each  section  having  a  life  of  its  own.     These  joints 
I     are  separated  by  rills  and  channels  varying  from  a  few  feet  to  eight 
miles  in  width. 

The   Atlantic  rushes  through  these  straits  and  narrows  into  the 
i     Minch,  and  the  Minch  rushes  through  the  straits  and  narrows  into 
j    the    Atlantic,   fom-   times    every    twenty-four   hours.     The   constant 
rushing  to  and  fro  of  these  mighty  waters  is  very  striking. 


XX  INTRODUCTION 

Many  of  the  countless  islands  comprising  the  Outer  Hebrides  are 
indented  with  arms  of  the  sea  studded  with  rocks  and  islands  dividing 
and  ramifying  into  endless  mazes,  giving  in  some  cases  a  coast-line 
of  over  four  hundred  miles  within  their  one-mile  entrance.  No  mind 
could  conceive,  no  imagination  could  realise,  the  disorderly  distribu- 
tion of  land  and  water  that  is  to  be  seen  in  those  Outer  Islands, 
where  mountain  and  moor,  sand  and  peat,  rock  and  morass,  reef  and 
shoal,  fresh-water  lake  and  salt-water  loch,  in  wildest  confusion  strive 
for  mastery.  Viewing  this  bewildering  scene  from  the  summit  of 
Ruaival  in  Benbecula,  Professor  Blackie  exclaimed  : — 

'  O  God-forsaken,  God-detested  land  ! 

Of  bogs  and  blasts,  of  moors  and  mists  and  rain  ; 
Where  ducks  with  men  contest  the  doubtful  strand, 
And  shirts  when  washed  are  straightway  soiled  again  ! ' ' 

The  formation  of  the  Long  Island  is  Laurentian  gneiss,  with  some 
outcrops  of  Cambrian  at  Aoi,  Lewis,  and  four  examples  of  trap  at 
Lochmaddy,  Uist.  The  rocks  everywhere  show  ice  action,  being 
smoothed  and  polished,  grooved  and  striated  from  hill  to  sea — the 
grooves  and  strias  lying  east  and  west  or  thereby. 

There  are  no  trees  in  the  Long  Island  except  some  at  Rodail, 
Harris,  and  a  few  at  Stornoway,  Lewis.  The  wind  and  spray  of  the 
Atlantic  are  inimical  to  trees  under  present  climatic  conditions. 
There  are  evidences,  however,  that  there  were  trees  in  historic  and 
prehistoric  times. 

It  is  said  that  a  prince  of  Lewis  forsook  a  Norse  princess  and 
married  a  native  girl.  The  princess  vowed  by  Odin,  Thor,  and  Frea, 
and  by  all  the  other  gods  and  goddesses  of  her  fatliers,  to  avenge  the 
insult,  and  she  sent  her  witch  to  burn  the  woods  of  Lewis.  The 
tradition  of  the  burning  of  these  woods  is  countenanced  by  the 
presence  of  charred  trees  in  peat-moss  in  many  places.  It  is  on 
record  that  a  Norse  prince  married  a  native  Barra  girl,  but  whether 
or  not  this  was  the  prince  of  Lewis  is  uncertain. 

1  On  Sunday,  the  21st  July  1875,  Professor  Blackie,  Mr  William  Jolly,  and 
I  ascended  the  hill  of  Ruaival,  in  Benbecula.  From  the  summit  of  this  hill, 
409  feet  high,  we  liad  an  extensive  view  of  our  extraordinary  surroundings, 
striking  to  the  eye  and  instructive  to  the  mind.  On  returning  home  to  Creagorry, 
where  we  then  lived.  Professor  Blackie  wrote  tlie  lines  composed  on  Ruaival  on 
the  flyleaf  of  Burt's  Letters,  which  he  gave  to  me.  Tlie  day  that  Professor 
Blackie  and  Mr  JoUy  were  to  have  left  our  house  some  mishap  befeU  their  linens, 
and  these  had  to  be  rewashed.  Mr  Jolly  alleged  that  I  had  bribed  tlie  servant 
in  charge  of  the  linens  to  bring  about  the  accident  in  order  to  jirolong  the  stay 
of  our  well-beloved  guests  ! 


INTRODUCTION  xxi 

There  are  many  evidences  that  the  sea  has  gained  upon  the  land 
in  the  Long  Island.  In  the  shore  and  in  the  sea,  peat-moss,  tree- 
roots,  sessile  reeds,  stone  dykes,  dwellings  and  temples  may  be  seen, 
while  pieces  of  moss,  trees  and  masonry  have  been  brought  up  from 
time  to  time  by  hooks  and  anchors  in  from  ten  to  twenty  fathoms 
of  water.  I  do  not  know  anything  more  touching  yet  more  fascinating 
than  these  submerged  memorials  of  bygone  times  and  of  bygone  men. 

Immense  stretches  of  sandy  plains  run  along  the  Atlantic  border 
of  the  Outer  Hebrides.  These  long  reaches  of  sessile  sand  are 
locally  called  machairs — plains.  They  are  singularly  bleak,  barren, 
and  shelterless  in  winter,  giving  rise  to  the  saying  : — 

'  Is  luath  fear  na  drocli  rahnatha         Fast  goes  the  man  of  the  thriftless  wife 
Air  a  mhachair  Uibhistich.'  Upon  the  machair  of  Uist. 

The  inference  is  that  the  man  is  ill  clad.  In  summer,  however, 
these  '  macjiairs '  are  green  and  grassy,  comforting  to  the  foot, 
pleasing  to  the  eye,  and  delieiously  fragrant,  being  covered  with 
strongly  aromatic  plants  and  flowers. 

But  the  charm  of  these  islands  lies  in  their  people — goodly  to 
see,  brave  to  endure,  and  pleasing  to  know. 

The  population  of  the  Long  Island  is  about  forty-four  thousand. 
Of  these,  about  forly-four  families  occupy  two-thirds  of  the  whole 
land,  the  crofters,  cottars,  and  the  poor  who  exist  upon  the  poor, 
being  confined  to  the  remaining  third.  These  are  crowded  upon  one 
another  like  sheep  in  a  pen  : — 

'  Na  biasta  mor  ag  ithcadh  nani  The  big  beasts  eating  tlie  little 

biasta  beag,  beasts, 

Na;biasta  beag  a  deananih  mar  The  little  beasts  doing  as  best 

dh'fhaodas  iad.'  they  may. 

There  are  no  intermediate  farms,  no  gradation  holdings,  to  which 
the  industrious  crofter  might  aspire,  and  become  a  benefit  to  himself, 
an  example  to  his  neighbour,  and  a  lever  to  his  country. 

The  people  of  the  Outer  Isles,  like  the  people  of  the  Highlands 
and  Islands  generally,  are  simple  and  law-abiding,  common  crime 
being  rare  and  serious  crime  unknown  among  them.  They  are  good 
to  the  poor,  kind  to  the  stranger,  and  courteous  to  all.  During  all 
the  years  that  I  lived  and  travelled  among  them,  night  and  day, 
I  never  met  with  incivilitj',  never  with  rudeness,  never  with  vulgarity, 
never  with  aught  but  courtesy.  I  never  entered  a  house  without 
the  inmates  fiff'ering  nie  food  or  apologising  for  their  want  of  it.  I 
never  was  asked  for  charity  in  the  West,  a  striking  contrast  to  my 

b 


xxii  INTRODUCTION 

experience  in  England,  where  I  was  frequently  asked  for  food,  for 
drink,  for  money,  and  that  by  persons  whose  incomes  would  have 
been  wealth  to  the  poor  men  and  women  of  the  West.  After  long 
experience  of  his  tenants,  the  late  Mr  John  Gordon  said  : — '  The 
Uist  people  are  born  gentlemen — Nature's  noblemen.' 

Gaelic  oral  literature  was  ^videly  diffused,  greatly  abundant,  and 
excellent  in  quality — in  tlie  opinion  of  scholars,  unsurpassed  by 
anything  similar  in  the  ancient  classics  of  Greece  or  Rome. 

Many  causes  contributed  towards  these  attainments — the  crofting 
system,  the  social  customs,  and  the  evening  '  ceilidh.'  In  a  crofting 
community  the  people  work  in  unison  in  the  field  during  the  day, 
and  discuss  together  in  the  house  at  night.  This  meeting  is  called 
'  ceilidh  ' — a  word  that  throbs  the  heart  of  the  Highlander  wherever 
he  be.  The  'ceilidh'  is  a  literary  entertainment  where  stories  and 
tales,  poems  and  ballads,  are  rehearsed  and  recited,  and  songs  are 
sung,  conundrums  are  put,  proverbs  are  quoted,  and  many  other 
literary  matters  are  related  and  discussed.  This  institution  is 
admirably  adapted  to  cultivate  the  heads  and  to  warm  the  hearts  of 
an  intelligent,  generous  people.  Let  me  briefly  describe  the  'ceilidh  ' 
as  I  have  seen  it. 

In  a  crofting  townland  there  are  several  story-tellers  who  recite 
the  oral  literature  of  their  predecessors.  The  story-tellers  of  the 
Higlilands  are  as  varied  in  their  subjects  as  are  literary  men  and 
women  elsewhere.  One  is  a  historian  narrating  events  simply  and 
concisely  ;  another  is  a  historian  with  a  bias,  colouring  his  narrative 
according  to  his  leanings.  One  is  an  inventor,  building  fiction  upon 
fact,  mingling  his  materials,  and  investing  the  whole  with  the  charm 
of  novelty  and  the  halo  of  romance.  Another  is  a  reciter  of  heroic 
poems  and  ballads,  bringing  the  different  characters  before  the  mind 
as  clearly  as  the  sculptor  brings  the  figure  before  the  eye.  One  gives 
the  songs  of  the  chief  poets,  with  interesting  accounts  of  their  authors, 
while  another,  generally  a  woman,  sings,  to  weird  airs,  beautiful  old 
songs,  some  of  them  Arthurian.  There  are  various  other  narrators, 
singers,  and  speakers,  but  I  have  never  heard  aught  that  should  not 
be  said  nor  sung. 

The  romance  school  has  the  largest  following,  and  I  go  there, 
joining  others  on  the  way.  The  house  of  the  story-teller  is  already 
full,  and  it  is  difficult  to  get  inside  and  away  from  the  cold  wind  and 
soft  sleet  without.  But  with  that  politeness  native  to  the  people,  the 
stranger  is  pressed  to  come  forward  and  occupy  the  seat  vacated  for 
him  beside  tlie  liouseman.     The  house  is  roomy  and  clean,  if  homely. 


INTRODUCTION  xxiii 

with  its  brijrlit  peat  fire  in  the  middle  of  the  floor.  There  are  many 
present — men  and  women,  boys  and  girls.  All  the  women  are  seated, 
and  most  of  the  men.  Girls  are  crouched  between  the  knees  of 
fathers  or  brothers  or  friends,  while  boys  are  perched  wherever — 
boy-like — they  can  climb. 

The  houseman  is  twisting  twigs  of  heather  into  ropes  to  hold  down 
thatch,  a  neighbour  crofter  is  twining  quicken  roots  into  cords  to  tie 
cows,  while  another  is  plaiting  bent  grass  into  baskets  to  hold  meal. 

'  Ith  aran,  sniamh  muran,  Eat  bread  and  twist  bent, 

Is  bi  thu  am  bliadhn  mar  bha  tliu'n  And  tliou  this  year  shalt  be  as  thou 

uraidh.'  wert  last. 

The  housewife  is  spinning,  a  daughter  is  carding,  another  daughter 
is  teazing,  while  a  third  daughter,  supposed  to  be  working,  is  away  in 
the  background  conversing  in  low  whispers  with  the  son  of  a  neigh- 
bouring crofter.  Neighbour  wives  and  neighbour  daughters  are 
knitting,  sewing,  or  embroidering.  The  conversation  is  general :  the 
local  news,  the  weather,  the  price  of  cattle,  these  leading  up  to  higher 
themes — the  clearing  of  the  glens  (a  sore  subject),  the  war,  the 
parliament,  the  effects  of  the  sun  upon  the  earth  and  the  moon  upon 
the  tides.  The  speaker  is  eagerly  listened  to,  and  is  urged  to  tell 
more.  But  he  pleads  that  he  came  to  hear  and  not  to  speak, 
saying  :— 

'  A  chiad  sgial  air  fear  an  taighe.  The  first  story  from  the  host, 

Sgial  gu  la  air  an  aoidh. '  Story  till  day  from  the  guest. 

The  stranger  asks  the  houseman  to  tell  a  story,  and  after  a  pause 
the  man  complies.  The  tale  is  full  of  incident,  action,  and  pathos. 
It  is  told  simply  yet  graphically,  and  at  times  dramatically — compel- 
Hng  the  undivided  attention  of  the  listener.  At  the  pathetic  scenes 
and  distressful  events  the  bosoms  of  the  women  may  be  seen  to  heave 
and  their  silent  tears  to  fall.  Truth  overcomes  craft,  skill  conquers 
strength,  and  bravery  is  rewarded.  Occasionally  a  momentary 
excitement  occurs  when  heat  and  sleep  overpower  a  boy  and  he 
tumbles  down  among  the  people  below,  to  be  trounced  out  and  sent 
home.  When  the  story  is  ended  it  is  discussed  and  commented  upon, 
and  the  difl^erent  characters  praised  or  blamed  according  to  their 
merits  and  the  views  of  the  critics. 

If  not  late,  proverbs,  riddles,  conundrums,  and  songs  follow.  Some 
of  the  tales,  however,  are  long,  occupying  a  night  or  even  several 
nights  in  recital.  '  Sgeul  Coise  Cein,'  the  story  of  the  foot  of  Cian, 
for  example,  was  in  twenty-fom*  parts,  each  part  occupying  a  night 


xxiv  INTRODUCTION 

in  telling.  The  story  is  mentioned  by  Macnicol  in  his  Remarks  on 
Johnson's  Tour. 

The  hut  of  Hector  Macisaac,  Ceannlangavat,  South  Uist,  stood  in 
a  peat-moss.  The  walls  were  of'  riasg,'  turf,  and  the  thatch  of  '  cuilc,' 
reeds,  to  the  grief  of  the  occupants,  who  looked  upon  the  reed  as 
banned,  because  it  was  used  on  Calvary  to  convej'  the  sponge  with 
the  vinegar.  The  hut  was  about  fifteen  feet  long,  ten  feet  broad,  and 
five  feet  high.  There  was  nothing  in  it  that  the  vilest  thief  in  the 
lowest  slum  would  condescend  to  steal.  It  were  strange  if  the 
inmates  of  this  turf  hut  iu  the  peat-morass  had  been  other  than  ailing. 
Hector  Macisaac  and  his  wife  were  the  only  occupants,  their  daughter 
being  at  service  trying  to  prolong  existence  in  her  parents.  Both 
had  been  highly  endowed  physically,  and  were  still  endowed  mentally, 
though  now  advanced  in  years.  The  wife  knew  many  secular  runes, 
sacred  hymns,  and  fairy  songs;  while  the  husband  had  numerous 
heroic  tales,  poems,  and  ballads. 

I  had  visited  these  people  before,  and  in  September  1871  Iain 
F.  Campbell  of  Islay  and  I  went  to  see  them.  Hector  Macisaac,  the 
unlettered  cottar  who  knew  no  language  but  his  own,  who  came  into 
contact  with  no  one  but  those  of  his  own  class,  his  neighbours  of  the 
peat-bog,  and  who  had  never  been  out  of  his  native  island,  was  as 
polite  and  well-mannered  and  courteous  as  Iain  Campbell,  the  learned 
barrister,  the  world-wide  traveller,  and  the  honoured  guest  of  every 
court  in  Europe.  Both  were  at  ease  and  at  home  with  one  another, 
there  being  neither  servility  on  the  one  side  nor  condescension  on 
the  other. 

The  stories  and  poems  which  Hector  Macisaac  went  over  during 
our  visits  to  him  would  have  filled  several  volumes.  Mr  Campbell 
now  and  then  put  a  leading  question  which  brought  out  the  story- 
teller's marvellous  memory  and  extensive  knowledge  of  folklore. 

It  was  similar  with  blind  old  Hector  Macleod,  cottar,  Lianacuithe, 
South  Uist,  and  with  old  Roderick  Macneill,  cottar,  Miunghlaidh, 
Barra.  Each  of  those  men  repeated  stories  and  poems,  tales  and 
ballads,  that  would  have  filled  many  books.  Yet  neither  of  them 
told  more  than  a  small  part  of  what  he  knew.  None  of  the  three 
men  knew  any  letters,  nor  any  language  but  Gaelic,  nor  had  ever 
been  out  of  his  native  island.  All  expressed  regret  in  well-chosen 
words  that  they  had  not  a  better  place  in  which  to  receive  their 
visitors,  and  all  thanked  them  in  polite  terms  for  coming  to  see  them 
and  for  taking  an  interest  in  their  decried  and  derided  old  lore. 
And  all  were  courteous  as  the  courtier. 


INTRODUCTION  xxv 

During  his  visit  to  us,  Mr  Campbell  expressed  to  my  wife  and  to 
myself  his  admiration  of  these  and  other  men  with  whom  we  had 
come  in  contact.  He  said  that  in  no  other  race  had  he  observed  so 
many  noble  traits  and  hijrh  qualities  as  in  the  unlettered,  untravelled, 
unspoiled  Higlilander. 

In  1860,  1861,  and  1862,  I  took  down  much  folk-lore  from  Kenneth 
Morrison,  cottar,  Trithion,  Skye.  Kenneth  Morrison  had  been  a 
mason,  but  was  now  old,  blind,  and  poor.  Though  wholly  unlettered, 
he  was  highly  intelligent.  He  mentioned  the  names  of  many  old 
men  in  the  extensive  but  now  desolate  parish  of  Minngnis,  who  had 
been  famous  story-tellers  in  his  boyhood — men  who  had  been  born  in 
the  first  decade  of  the  eighteenth  century.  Several  of  these,  he  said, 
could  recite  stories  and  poems  during  many  nights  in  succession — 
some  of  the  tales  requiring  several  nights  to  relate.  He  repeated 
fragments  of  many  of  these.  Some  of  them  were  pieces  of  poems 
and  stories  published  by  Macpherson,  Smith,  the  Stewarts,  the 
MacCalhinis,  the  Campbells,  and  others. 

Kenneth  Morrison  told  me  that  the  old  men,  from  whom  he  heard 
the  poems  and  stories,  said  that  they  had  heard  them  from  old  men 
in  their  boyhood.  That  would  carry  these  old  men  back  to  the  first 
half  of  the  seventeenth  century.  Certainly  they  could  not  have 
learnt  their  stories  or  poems  from  books,  for  neither  stories  nor 
poems  wei-e  printed  in  their  time,  and  even  had  they  been,  those 
men  could  not  have  read  them. 

Gaelic  oral  literature  has  been  disappearing  during  the  last  three 
centuries.  It  is  now  becoming  meagre  in  (piantity,  inferior  in  quality, 
and  greatly  isolated. 

Several  causes  have  contributed  towards  this  decadence — 
principally  the  Reformation,  the  Risings,  the  evictions,  the  Disrup- 
tion, the  schools,  and  the  spirit  of  the  age.  Converts  in  religion,  in 
politics,  or  in  aught  else,  are  apt  to  be  intemperate  in  speech  and 
rash  in  action.  The  Reformation  movement  ctmdemned  the  beliefs 
and  cults  tolerated  and  assimilated  by  the  Celtic  Church  and  the 
Latin  Church.  Nor  did  sculpture  and  architecture  escape  their 
intemperate  zeal.  The  risings  harried  and  harassed  the  people, 
while  the  evictions  impoverished,  dispirited,  and  scattered  them  over 
the  world.  Ignorant  school-teaching  and  clerical  narrowness  have 
been  painfully  detrimental  to  the  expressive  language,  wholesome 
literature,  manly  sports,  and  interesting  amusements  of  the  Highland 
people.     Innumerable  examples  occur. 

A  young  lady  said: — 'When  we  came  to  Islav  I  was  sent  to  the 

'  b  2 


xxvi  INTRODUCTION 

parish  school  to  obtain  a  proper  groundiiin-  in  arithmetic.  I  was 
charmed  with  the  schoolgirls  and  their  Gaelic  songs.  But  the 
schoolmaster — an  alien  like  myself — denounced  Gaelic  speech  and 
Gaelic  songs.  On  getting  out  of  school  one  evening  the  girls 
resumed  a  song  they  had  been  singing  the  previous  evening.  I  joined 
willingly,  if  timidly,  my  knowledge  of  Gaelic  being  small.  The 
schoolmaster  heard  us,  however,  and  called  us  back.  He  punished 
us  till  the  blood  trickled  from  our  fingers,  although  we  were  big  girls, 
with  the  dawn  of  womanhood  upon  us.  The  thought  of  that  scene 
thrills  me  with  indignation.' 

I  was  taking  down  a  story  from  a  man,  describing  how  twin  giants 
detached  a  huge  stone  from  the  parent  rock,  and  how  the  two  carried 
the  enormous  block  of  many  tons  upon  their  broad  shoulders  to  lay 
it  over  a  deep  gully  in  order  that  their  white-maned  steeds  might 
cross.  Their  enemy,  however,  came  upon  them  in  the  night-time 
when  thus  engaged,  and  threw  a  magic  mist  around  them,  lessening 
their  strength  and  causing  them  to  fail  beneath  their  burden.  In 
the  midst  of  the  graphic  description  the  grandson  of  the  narrator, 
himself  an  aspirant  teacher,  called  out  in  tones  of  superior  authority, 
'  Grandfather,  the  teacher  says  that  you  ought  to  be  placed  upon  the 
stool  for  your  lying  Gaelic  stories.'  The  old  man  stopped  and  gasped 
in  pained  surprise.  It  required  time  and  sympathy  to  soothe  his 
feelings  and  to  obtain  the  rest  of  the  tale,  which  was  wise,  beautiful, 
and  poetic,  for  the  big,  strong  giants  were  Frost  and  Ice,  and  their 
subtle  enemy  was  Thaw.  The  enormous  stone  torn  from  the  parent 
rock  is  called  'Clach  Mhor  Leum  nan  Caorach,'  the  big  stone  of  the 
leap  of  the  sheep.  Truly  'a  little  learning  is  a  dangerous  thing'! 
This  myth  was  afterwards  appreciated  by  the  Royal  Society  of 
Edinburgh. 

After  many  failures,  and  after  going  far  to  reach  him,  I  induced 
a  man  to  come  to  the  lee  of  a  knoll  to  tell  me  a  tale.  We  were  well 
into  the  spirit  of  the  story  when  two  men  from  the  hill  passed  us. 
The  story-teller  hesitated,  then  stopped,  saying  that  he  would  be 
reproved  by  his  family,  bantered  by  his  friends,  and  censured  by 
his  minister.  The  -story,  so  inauspiciously  interrupted  and  never 
resumed,  was  the  famous   'Sgeul  Coise  Cein,'  already  mentioned. 

Having  made  many  attempts,  I  at  last  succeeded  in  getting  a 
shepherd  to  come  to  me,  in  order  to  be  away  from  his  surroundings. 
The  man  travelled  fifty-five  mile.s,  eight  of  these  being  across  a 
stormy  strait  of  the  Atlantic.  We  had  reached  the  middle  of  a  tale 
when   the  sheriff  of  the  district  came  to  call   on   me   in   my  rooms. 


INTRODUCTION  xxvii 

The  reciter  fled,  and  after  going  more  than  a  mile  on  his  way  home 
lie  met  a  man  who  asked  him  wliy  he  looked  so  scared,  and  why 
without  his  bonnet.  The  shepherd  discovered  that  he  had  left  his 
bonnet,  his  plaid,  and  his  staff'  behind  him  in  his  flight.  The 
remaining  half  of  that  fine  story,  as  well  as  much  other  valuable 
Gaelic  lore,  died  with  the  shepherd  in  Australia. 

Ministers  of  Lewis  used  to  say  that  the  people  of  Lewis  were  little 
better  than  pagans  till  the  Reformation,  perhaps  till  the  Disruption. 
If  they  were  not,  they  have  atoned  since,  being  now  the  most  rigid 
Christians  in  the  British  Isles. 

When  Dr  William  Forbes  Skene  was  preparing  the  third  volume 
of  Celtic  Scotland,  he  asked  me  to  write  him  a  paper  on  the  native 
system  of  holding  the  land,  tilling  the  soil,  and  apportioning  the 
stock  in  the  Outer  Hebrides.  Being  less  familiar  with  Lewis  than 
with  the  other  portions  of  the  Long  Island,  I  visited  Lewis  again. 
It  was  with  extreme  difficulty  that  I  could  obtain  any  information  on 
the  subject  of  my  inquiry,  because  it  related  to  the  foolish  past  rather 
than  to  the  sedate  present,  to  the  secular  afl^airs  rather  than  to  the 
religious  life  of  the  people.  When  I  asked  about  old  customs  and 
old  modes  of  working,  I  was  answered,  '  Good  man,  old  things  are 
passed  away,  all  things  are  become  new  '  ;  for  the  jieople  of  Lewis, 
like  the  people  of  the  Highlands  and  Islands  generally,  carry  the 
Scriptures  in  their  minds  and  apply  them  in  their  speech  as  no  other 
people  do.  It  was  extremely  disconcerting  to  be  met  in  this  manner 
on  a  mission  so  desirable. 

During  my  quest  I  went  into  a  house  near  Ness.  The  house  was 
clean  and  comfortable  if  plain  and  unpretending,  most  things  in  it 
being  home-made.  There  were  three  girls  in  the  house,  young, 
comely,  and  shy,  and  four  women,  middle-aged,  handsome,  and 
picturesque  in  their  homespun  gowns  and  high-crowned  mutches. 
Three  of  the  women  had  been  to  the  moorland  pastures  with  their 
cattle,  and  had  turned  in  here  to  rest  on  their  way  home. 

'  Hail  to  the  house  and  household,'  said  I,  greeting  the  inmates 
in  the  salutation  of  our  fathers.  '  Hail  to  you,  kindly  stranger,' 
replied  the  housewife.  '  Come  forward  and  take  this  seat.  If  it  be 
not  ill-mannered,  may  we  ask  whence  you  have  come  to-day .''  You 
are  tired  and  travel-stained,  and  probably  hungi-y  .'' '  'I  have  come 
from  Gress,'  said  I,  '  round  by  Tolasta  to  the  south,  and  Tolasta  to 
the  north,  taking  a  look  at  the  ruins  of  the  Church  of  St  Aula,  at 
Gress,  and  at  the  ruins  of  the  fort  of  Dunothail,  and  then  across  the 
moorland.'     '  May  the  Possessor  keep  you  in  His  own  keeping,  good 


xxviii  INTRODUCTION 

man!  You  left  early  and  hive  travelled  far,  and  must  be  hunj^ry.' 
With  this  the  woman  raised  her  eyes  towards  her  dautrhters  standing 
demurely  silent,  and  motionless  as  Greek  statues,  in  the  background. 
In  a  moment  the  three  fair  girls  became  active  and  animated.  One 
ran  to  the  stack  and  brought  in  an  armful  of  hard,  black  peats, 
another  ran  to  the  well  and  brought  in  a  pail  of  clear  spring  water, 
while  the  third  quickly  spread  a  cloth,  white  as  snow,  upon  the  table 
in  the  inner  room.  The  three  neighbour  women  rose  to  leave,  and 
I  rose  to  do  the  same.  '  Where  are  you  going,  good  man  ? '  asked 
the  housewife  in  injured  surprise,  moving  between  me  and  the  door. 
'  You  must  not  go  till  you  eat  a  bit  and  drink  a  sip.  That  indeed 
would  be  a  reproach  to  us  that  we  would  not  soon  get  over.  These 
slips  of  lassies  and  I  would  not  hear  the  end  of  it  from  the  men  at  the 
sea,  were  we  to  allow  a  wayfarer  to  go  from  our  door  hungr}',  thirsty, 
and  weary.  No !  no !  j'ou  must  not  go  till  you  eat  a  bite.  Food  will 
be  ready  presently,  and  in  the  meantime  you  will  bathe  your  feet 
and  dry  your  stockings,  which  are  wet  after  coming  through  the 
marshes  of  the  moorland.'  Then  the  woman  went  down  upon  her 
knees,  and  washed  and  dried  the  feet  of  the  stranger  as  gently  and 
tenderly  as  a  mother  would  those  of  her  child.  '  We  have  no 
stockings  to  suit  the  kilt,'  said  the  woman  in  a  tone  of  evident 
regret,  'but  here  is  a  pair  of  stockings  of  the  houseman's  which  he 
has  never  had  on,  and  perhaps  you  would  put  them  on  till  your  own 
are  dry.' 

One  of  the  girls  had  already  washed  out  my  stockings,  and  they 
were  presently  drying  before  the  bright  fire  on  the  middle  of  the 
floor.  I  deprecated  all  this  trouble,  but  to  no  purpose.  In  an 
incredibly  short  time  I   was  asked  to  go  '  ben  '  and  break  bread. 

Through  the  pressure  of  the  housewife  and  of  myself  the  other 
three  women  had  resumed  their  seats,  uneasily  it  is  true.  But 
immediately  before  food  was  announced  the  three  women  rose 
together  and  quietly  walked  away,  no  urging  detaining  them. 

The  table  was  laden  with  wholesome  food  sufficient  for  several 
persons.  There  were  fried  herrings  and  boiled  turbot  fresh  from  the 
sea,  and  eggs  fresh  from  the  yard.  There  were  fresh  butter  and 
salt  butter,  wheaten  scones,  barley  bannocks,  and  oat  cakes,  with 
excellent  tea,  and  cream.  The  woman  apologised  that  she  had  no 
'  aran  coinnich  '. — -moss  bread,  that  is,  loaf  bread^ — and  no  biscuits, 
they  being  simple  crofter  people  far  away  from  the  big  town. 

'  This,'  said  I,  taking  my  seat, '  looks  like  the  table  for  a  "  reiteach," 
betrothal,  rather  than  for  one  man.     Have  you  betrothals  in  Lewis  ?  ' 


INTRODUCTION  sxix 

I  asked,  turning  my  eyes  towards  the  other  room  where  we  had  left 
the  three  comely  maidens.  '  Oh,  indeed,  yes,  the  Lewis  people  are 
very  good  at  marrying.  Foolish  young  creatures,  they  often  marry 
before  they  know  their  responsibilities  or  realise  their  difficulties,' 
and  her  eyes  followed  mine  in  the  direction  of  her  own  young 
daughters.  '  I  suppose  there  is  much  fun  and  rejoicing  at  your 
marriages — music,  dancing,  singing,  and  merry-making  of  many 
kinds  ? '  '  Oh,  indeed,  no,  our  weddings  are  now  quiet  and  becoming, 
not  the  foolish  things  they  were  in  my  young  days.  In  m)'  memory 
weddings  were  great  events,  with  singing  and  piping,  dancing  and 
amusements  all  night  through,  and  generally  for  two  and  three  nights 
in  succession.  Indeed,  the  feast  of  the  "bord  breid,"  kertch  table, 
was  almost  as  great  as  the  feast  of  the  marriage  table,  all  the  young 
men  and  maidens  struggling  to  get  to  it.  On  the  morning  after  the 
maiTÌage  the  mother  of  the  bride,  and  failing  her  the  mother  of  the 
bridegroom,  placed  the  "breid  tri  chearnach,"  three-cornered  kertch, 
on  the  head  of  the  bride  before  she  rose  from  her  bed.  And  the 
mother  did  this  "an  ainm  na  Teoire  Beannaichte,"  in  name  of  the 
Sacred  Three,  under  whose  guidance  the  young  wife  was  to  walk. 
Then  the  bride  arose  and  her  maidens  dressed  her,  and  she  came 
forth  with  the  "  breid  beannach,"  pointed  kertch,  on  her  head,  and 
all  the  people  present  saluted  her  and  shook  hands  with  her,  and  the 
bards  sang  songs  to  her,  and  recited  "rannaghail  mhora,"  great 
rigmaroles,  and  there  was  much  rejoicing  and  merrymaking  all  day 
long  and  all  night  through.  "  Gu  dearbh  mar  a  b'e  fleadh  na  bord 
breid  a  b'fhearr,  chan  e  gearr  bu  mheasa  " — Indeed,  if  the  feast  of 
the  kertch  table  was  not  better,  it  was  not  a  whit  worse. 

'  There  were  many  sad  things  done  then,  for  those  were  the  days 
of  foolish  doings  and  of  foolish  people.  Perhaps,  on  the  day  of  the 
Lord,  when  they  came  out  of  church,  if  indeed  they  went  into  church, 
the  young  men  would  go  to  throw  the  stone,  or  to  toss  the  cabar,  or 
to  play  shinty,  or  to  run  races,  or  to  race  horses  on  the  strand,  the 
young  maidens  looking  on  the  while,  ay,  and  the  old  men  and  women.' 
'  And  have  you  no  music,  no  singing,  no  dancing  now  at  your 
marriages  ? '  '  May  the  Possessor  keep  you  !  I  see  that  you  are 
a  stranger  in  Lewis,  or  you  would  not  ask  such  a  question,'  the  woman 
exclaimed  with  gi'ief  and  surprise  in  her  tone.  'It  is  long  since  we 
abandoned  those  foolish  ways  in  Ness,  and,  indeed,  throughout  Lewis. 
In  my  young  days  there  was  hardly  a  house  in  Ness  in  which  there 
was  not  one  or  two  or  three  who  could  play  the  pipe,  or  the  fiddle, 
or  the  trump.     And  I  have  heard  it  said  that  there  were  men,  and 


sxx  INTRODUCTION 

women  too,  who  could  play  things  they  called  harps,  and  lyres,  and 
bellow-pipes,  but  I  do  not  know  what  those  things  were.'  '  And  why 
were  those  discontinued?'  'A  blessed  change  came  over  the  place 
and  the  people,'  the  woman  replied  in  earnestness,  'and  the  good  men 
and  the  good  ministers  who  arose  did  away  with  the  songs  and  the 
stories,  the  music  and  the  dancing,  the  sports  and  the  games,  that 
were  perverting  the  minds  and  ruining  the  souls  of  the  people, 
leading  them  to  folly  and  stumbling.'  '  But  how  did  the  people 
themselves  come  to  discard  their  sports  and  pastimes  ? '  '  Oh,  the 
good  ministers  and  the  good  elders  preached  against  them  and  went 
among  the  people,  and  besought  them  to  forsake  their  follies  and 
to  return  to  wisdom.  They  made  the  people  break  and  burn  their 
pipes  and  fiddles.  If  there  was  a  foolish  man  here  and  there  who 
demurred,  the  good  ministers  and  the  good  elders  themselves  broke 
and  burnt  their  instruments,  saying  : — 

"  Is  fearr  an  teine  beag  a  gharas  la  Better  is  the  small  fire  that  warms  on 

beag  na  sithe,  the  little  day  of  peace, 

Na'n  teine  mor  a  loisgeas  la  mor  Than  the  big  fire  that  burns  on  the 

na  feirge. "  great  day  of  wrath. 

The  people  have  forsaken  their  follies  and  their  Sabbath-breaking, 
and  there  is  no  pipe,  no  fiddle  here  now,'  said  the  woman  in  evident 
satisfaction.  '  And  what  have  you  now  instead  of  the  racing,  the 
stone-tlu'owing,  and  the  cabar-tossing,  the  song,  the  pipe,  and  the 
dance  ?  '  '  Oh,  we  have  now  the  blessed  Bible  preached  and  explained 
to  us  faithfully  and  earnestly,  if  we  sinful  people  would  only  walk  in 
the  right  path  and  use  our  opportunities.' 

'  But  what  have  you  at  your  weddings  ?  How  do  you  pass  the 
time  ? '  '  Oh  !  the  carles  are  on  one  side  of  the  house  talking  of  their 
crops  and  their  nowt,  and  mayhap  of  the  days  when  they  were  young 
and  when  things  were  different.  And  the  young  men  are  on  the 
other  side  of  the  house  talking  about  boats,  and  sailing,  and  militia, 
and  naval  reserve,  perhaps  of  their  own  strength,  and  of  many  foolish 
matters  besides. 

'  And  where  are  the  girls  ?  What  are  they  doing  ? '  '  Oh,  they, 
silly  things!  are  in  the  "culaist,"  back-house,  perhaps  tr3'ing  to 
croon  over  some  foolish  song  under  their  breath,  perhaps  trying  to 
amble  through  some  awkward  steps  of  dancing  on  the  points  of 
their  toes,  or,  shame  to  tell,  perhaps  speaking  of  what  dress  this  or 
that  girl  had  on  at  this  or  that  marriage,  or  worse  still,  what  hat 
this  girl  or  that  girl  had  on  on  the  Day  of  the  Lord,  perhaps  even 
no  the  Day  of  the  Holy  Communion,  showing  that  their  minds  were 


INTRODUCTION  xxxi 

on  the  vain  thinifs  of  the  world  instead  of  on  the  wise  things  of 
salvation.' 

'  But  why  are  the  girls  in  the  "  culaist  "  ?     What  do  they  fear  ?  ' 

'  May  the  Good  Being  keep  you,  good  man  !  They  are  in  the 
"culaist"  for  concealment,  "agus  eagal  am  beatha  agus  am  bais  orra 
gun  cluinnear  no  gum  faicear  iad  " — and  the  fear  of  their  life  and 
of  their  death  upon  them,  that  they  may  be  heard  or  seen  should  the 
good  elder  happen  to  be  passing  the  way.'  'And  should  he,  what 
then .'' '  '  Oh,  the  elder  will  tell  the  minister,  and  the  good  minister 
will  scold  them  from  the  pulpit,  mentioning  the  girls  by  name.  But 
the  girls  have  a  blanket  on  the  door  and  another  blanket  on  tlie 
window  to  deafen  the  sound  and  to  obscure  the  light.' 

'  Do  the  young  maidens  allow  the  young  men  to  join  them  in 
the  "  culaist  "  ? '  '  Indeed,  truth  to  tell,  the  maidens  would  be  glad 
enough  to  admit  the  young  men  were  it  not  the  fear  of  exposure. 
But  the  young  men  are  so  loud  of  voice,  and  so  heavy  of  foot,  and 
make  so  much  noise,  that  they  would  betray  the  retreat  of  the  girls, 
who  would  get  rebuked,  while  the  young  men  would  escape.  The 
girls  would  then  be  ashamed  and  downcast,  and  would  not  lift  a 
head  for  a  year  and  a  day  after  their  well-deserved  scolding.  They 
suffer  most,  for,  sad  to  say,  the  young  men  are  becoming  less  afraid 
of  being  admonished  than  they  used  to  be.' 

'  And  do  the  people  have  spirits  at  their  marriages  ? '  '  Oh  yes, 
the  minister  is  not  so  hai'd  as  that  upon  them  at  all.  He  does  not 
interfere  with  them  in  that  way  uidess  they  take  too  much,  and  talk 
loudly  and  quarrel.  Then  he  is  grieved  and  angry,  and  scolds  them 
severely.  Occasionally,  indeed,  some  of  the  carles  have  a  nice 
"  frogan,"  liveliness,  upon  them  and  are  very  happy  together.  But 
oh,  they  never  quarrel,  nor  fight,  nor  get  angry  with  one  another. 
They  are  always  nice  to  one  another  and  civil  to  all  around  them.' 

'  Perhaps  were  the  minister  to  allow  the  people  less  drink  and 
more  music  and  dancing,  singing  and  merry-making,  they  would 
enjoy  it  as  much.  I  am  sure  the  young  girls  would  sing  better,  and 
dance  better,  with  the  help  of  the  young  men.  And  the  young  men 
themselves  would  be  less  loud  of  voice  and  less  heavy  of  heel,  among 
the  maidens.  Perhaps  the  happiness  of  the  old  people  too,  would 
be  none  the  less  real  nor  less  lasting  at  seeing  the  joyousness  of 
the  young  people.' 

To  this  the  woman  promptly  and  loyally  replied:  'The  man  of 
the  Lord  is  untiring  in  work  and  unfailing  in  example  for  our  good, 
and  in  guiding  us  to  our  heavenly  home,  constantly  reminding  us  of 


xxxii  INTRODUCTION 

the  littleness  of  time  and  the  greatness  of  eternity,  and  he  knows 
best,  and  we  must  do  our  best  to  follow  his  counsel  and  to  imitate 
his  example.' 

A  famous  violin-player  died  in  the  island  of  Eigg  a  few  years  ago. 
He  was  known  for  his  old  style  playing  and  his  old-world  airs  which 
died  with  him.  A  preacher  denounced  him,  saying  : — '  Tha  thu  shios 
an  sin  cul  na  comhla,  a  dliuine  thruaigh  le  do  chiabhan  liath,  a 
cluich  do  sheann  fliiodhla  le  laimh  fliuair  a  mach  agus  le  teine  an 
diabhoil  a  steach ' — Thou  art  down  there  behind  the  door,  thou 
miserable  man  with  thy  grey  hair,  playing  thine  old  fiddle  with  the 
cold  hand  without,  and  the  devil's  fire  within.  His  family  pressed 
the  man  to  burn  his  fiddle  and  never  to  play  again.  A  pedlar  came 
round  and  offered  ten  shillings  for  the  violin.  The  instrument  had 
been  made  by  a  pupil  of  Stradivarius,  and  was  famed  for  its  tone. 
'  Cha  b'e  idir  an  rud  a  fliuaradh  na  dail  a  ghoirtich  mo  chridhe  cho 
cruaidh  ach  an  dealachadh  rithe  !  an  dealachadh  rithe  !  agus  gun  tug 
mi  fhein  a  bho  a  b'fheaiT  am  buaile  m'athar  air  a  son,  an  uair  a  bha 
mi  og ' — It  was  not  at  all  the  thing  that  was  got  for  it  that  grieved 
my  heart  so  sorely,  but  the  parting  with  it !  the  parting  with  it ! 
and  that  I  myself  gave  the  best  cow  in  my  father's  fold  for  it  when  I 
was  young.  The  voice  of  the  old  man  filtered  and  a  tear  fell.  He 
was  never  again  seen  to  smile. 

The  reciters  of  religious  lore  were  more  rare  and  more  reticent 
than  the  reciters  of  secular  lore.  Men  and  women  whom  I  knew  had 
hymns  and  incantations,  but  I  did  not  know  of  this  in  time.  The 
fragments  recalled  by  their  families,  like  the  fragments  of  Greek  or 
Etruscan  vases,  indicated  the  originals. 

Before  dictating,  the  reciter  went  over  the  tale  or  poem,  the 
winter  making  mental  notes  the  while.  This  was  helpful  when,  in 
the  slow  process  of  dictating,  the  narrator  lost  his  thread  and  omitted 
passages.  The  poems  were  generally  intoned  in  a  low  recitative 
manner,  rising  and  falling  in  slow  modulated  cadences  charming  to 
hear  but  dillicult  to  follow. 

The  music  of  the  hymns  had  a  distinct  individuality,  in  some 
respects  resembling  and  in  many  respects  differing  from  the  old 
Gregorian  chants  of  the  Church.  I  greatly  regret  that  I  was  not 
able  to  record  this  peculiar  and  beautiful  music,  probably  the  music 
of  the  old  Celtic  Church. 

Perhaps  no  people  had  a  fuller  ritual  of  song  and  story,  of  secular 
rite  and  religious  ceremony,  than  the  Highlanders.  Mirth  and 
music,    song    and    dance,   tale    and    poem,    pervaded   their    lives,   as 


INTRODUCTION  xxxiii 

electricity  pervades  the  air.  Religion,  pagan  or  Christian,  or  both 
combined,  permeated  everything — blending  and  shading  into  one 
anotlier  like  the  iridescent  colours  of  the  rainbow.  The  people  were 
sympathetic  and  synthetic,  unable  to  sec  and  careless  to  know  where 
the  secular  began  and  the  religious  ended — an  admirable  union  of 
elements  in  life  for  those  who  have  lived  it  so  truly  and  intensely  as 
the  Celtic  races  everywhere  have  done,  and  none  more  truly  or  more 
intensely  than  the  ill-understood  and  so-called  illiterate  Highlanders 
of  Scotland. 

If  this  work  does  nothing  else,  it  affords  incontestable  proof  that 
the  Northern  Celts  were  endowed,  as  Kenan  justly  claims  for  Celts 
everywhere,  with  'profound  feeling  and  adorable  delicacy'  in  their 
religious  instincts. i 

The  Celtic  missionaries  allowed  the  pagan  stock  to  stand,  grafting 
their  Christian  cult  thereon.  Hence  the  blending  of  the  pagan  and 
the  Christian  religions  in  these  poems,  which  to  many  minds  will 
constitute  their  chief  charm.  Gaelic  lore  is  full  of  this  blending  and 
grafting — nor  are  they  confined  to  the  literature  of  the  people,  but 
extend  indeed  to  their  music,  sculpture,  and  architecture.  At  Rodail, 
Harris,  is  a  cruciform  church  of  the  thirteenth  century.  The  church 
abuts  upon  a  broad  square  tower  of  no  great  height.  The  tower  is 
called  '  Tur  Chliamain,'  tower  of  Clement,  *  Cliaman  Mor  Rodail,' 
Great  Clement  of  Rodail.  Tradition  says  that  the  tower  is  older 
tlian  the  church,  and  the  masonry  confirms  the  tradition. 

There  are  sculptures  within  the  church  of  much  originality  of 
design  and  of  great  beauty  of  execution,  but  the  sculptures  without 
are  still  more  original  and  interesting.  Round  the  sides  of  the 
square  tower  are  the  figures  of  birds  and  beasts,  reptiles  and  fishes, 
and  of  men  and  women  representing  phallic  worship.  Here  pagan 
cult  joins  with  Christian  faith,  the  East  with  the  West,  the  past  with 
the  present.  The  traveller  from  India  to  Scotland  can  here  see, 
on  the  cold,  sterile  rocks  of  Harris,  the  petrified  symbols  of  a  faith 
left  living  behind  him  on  the  hot,  fertile  plains  of  Hindustan.  He 
can  thus  in  his  own  person  bridge  over  a  space  of  eight  thousand 
miles  and  a  period  of  two  thousand  years. 

There  are  observances  and  expressions  current  in  the  West 
which  savour  of  the  East,  such  as  sun,  moon,  star,  and  fire  worship, 
once  prevalent,  nor  yet  obsolete. 

Highland  divinities  are  full  of  life  and  action,  local  colour  and 
individuality.     These  divinities  filled  the  hearts  and  minds  of  the 

'  Poetry  of  the  Celtic  Races,  and  Other  Studies.     By  Ernest  Renan. 


xxxiv  INTRODUCTION 

people  of  the  Highlands,  as  then"  deities  filled  the  hearts  and  minds 
of  the  people  of  Greece  and  Rome.  The  subject  of  these  genii  of 
the  Highlands  ought  to  be  investigated  and  compared  with  those 
of  other  lands.  Even  yet,  on  the  verge  of  disappearance,  they  would 
yield  interesting  results.  Though  loving  their  haunts  and  tenacious 
of  their  habitats,  the  genii  of  the  Highlands  are  disappearing  before 
the  spirit  of  modernism,  as  the  Bed  Indian,  once  bold  and  courageous, 
disappears  before  the  white  man.  Once  intrusive,  they  are  now 
become  timid  as  the  mullet  of  the  sea,  the  shrew  of  the  gi'ass,  or  the 
swift  of  the  air — a  glimpse,  a  glint,  and  gone  for  ever.  They  are 
startled  at  the  crack  of  the  rifle,  the  whistle  of  the  steamer,  the 
shriek  of  the  train,  and  the  click  of  the  telegraph.  Their  homes  are 
invaded  and  their  repose  is  disturbed,  so  that  they  find  no  rest  for 
their  weary  feet  nor  sleep  for  their  heavy  eyes  ;  and  their  native 
land,  so  full  of  their  love,  so  congenial  to  their  hearts,  will  all  too 
soon  know  them  no  more.  Let  an  attempt  be  made  even  yet  to 
preserve  their  memories  ere  they  disappear  for  ever. 

Whatever  be  the  value  of  this  work,  it  is  genuine  folk-lore,  taken 
down  from  the  lips  of  men  and  women,  no  part  being  copied  from 
books.  It  is  the  product  of  far-away  thinking,  come  down  on  the 
long  stream  of  time.  Who  tlie  thinkers  and  whence  the  stream,  who 
can  tell  ?  Some  of  the  hymns  may  have  been  composed  within  the 
cloistered  cells  of  Derry  and  lona,  and  some  of  the  incantations 
among  the  cromlechs  of  Stonehenge  and  the  standing-stones  of 
Callarnis.  These  poems  were  composed  by  the  learned,  but  they 
have  not  come  down  through  the  learned,  but  through  the  unlearned 
— not  through  the  lettered  few,  but  through  the  unlettered  many — 
through  the  crofters  and  cottars,  the  herdsmen  and  shepherds,  of  the 
Highlands  and  Islands. 

Although  these  compositions  have  been  rescued  chiefly  among 
Roman  Catholics  and  in  the  islands,  they  have  been  equally  common 
among  Protestants  and  on  the  mainland. 

From  one  to  ten  versions  have  been  taken  down,  differing  more 
or  less.  It  has  been  difficult  to  select.  Some  examples  of  these 
variants  are  given.  Several  poems  and  many  notes  are  wholly 
withheld,  while  a  few  of  the  poems  and  all  the  notes  have  been 
abbreviated  for  want  of  space. 

I  had  the  privilege  of  being  acquainted  with  Iain  F.  Campbell  of 
Islay  during  a  quarter  of  a  centurj',  and  I  have  followed  his  counsel 
and  imitated  his  example  in  giving  the  words  and  in  recording  the 
names  of  the  reciters.     Some  localisms  are   given  for  the  sake  of 


INTRODUCTION  xxxv 

Gaelic  scholars.  Hence  the  same  word  may  be  spelt  in  different 
ways  through  the  influence  of  assonance  and  other  characteristics  of 
Gaelic  compositions. 

With  each  succeeding  generation  Gaelic  speech  becomes  more 
limited  and  Gaelic  phraseology  more  obscure.  Both  reciter  and 
writer  felt  this  when  words  and  phrases  occurred  which  neither 
knew.  These  have  been  rendered  tentatively  or  left  untranslated. 
I  can  only  hope  that  in  the  near  or  distant  future  some  competent 
scholar  may  compare  these  gleanings  of  mine  with  Celtic  writings  at 
home  and  abroad,  and  that  light  may  be  shed  upon  what  is  to  me 
obscure. 

I  have  tried  to  translate  literally  yet  satisfactorily,  but  I  am 
painfully  conscious  of  failure.  Although  in  decay,  these  poems  are 
in  verse  of  a  high  order,  with  metre,  rhythm,  assonance,  alliteration, 
and  every  quality  to  please  the  ear  and  to  instruct  the  mind.  The 
translation  lacks  these  and  the  simple  dignity,  the  charming  grace, 
and  the  passionate  devotion  of  the  original. 

I  see  faults  that  I  would  willingly  mend,  but  it  is  easier  to  point 
to  blemishes  than  to  avoid  them — 

'  Is  furasda  dh'an  fhear  eisdeaclid  It  is  easy  for  the  listening  man 

Beura  a  ttioir  dh'an  fliear  labhairt.'        To  give  taunt  to  the  speaking  man. 

Again  and  again  I  laid  down  my  self-imposed  task,  feeling  unable 
to  render  the  intense  power  and  supreme  beauty  of  the  original 
Gaelic  into  adequate  English.  But  I  resumed  under  the  inspiring 
influence  of  my  wife,  to  whose  unfailing  sympathy  and  cultured  ear 
this  work  owes  much. 

My  daughter  has  transcribed  the  manuscripts  and  corrected  the 
proofs  for  press,  and  has  acted  as  amanuensis  throughout ;  while  my 
three  sons  have  helped  in  various  ways. 

The  Celtic  letters  in  the  work  have  been  copied  by  my  wife  from 
Celtic  MSS.,  chiefly  in  the  Advocates'  Library.  This  has  been  a 
task  of  extreme  difficulty,  needing  great  skill  and  patient  care  owing 
to  the  defaced  condition  of  the  originals.  The  letters  have  been 
prepared  for  the  engraver  with  feeling  and  insight  by  Mr  John 
Athel  Lovegrove,  of  H.M.  Ordnance  Survey. 

The  Rev.  Father  Allan  Macdonald,  Eriskey,  South  Uist,  generously 
placed  at  my  disposal  a  collection  of  religious  folk-lore  made  by 
himself  For  this  I  am  very  grateful  though  unable  to  use  the 
manuscript,  having  so  much  material  of  my  own. 

Mr  John  Henry  Dixon,  Inveran,  Lochmaree,  offered  to  publish 
the  work  at  his  own  expense.     That  I  have  not  availed  myself  of  his 


xxxvi  INTRODUCTION 

generous  appreciation  does  not  lessen  my  gratitude  for  Mr  Dixon's 
characteristic  liberality. 

The  portrait  is  the  friendly  work  and  generous  gift  of  Mr  W. 
Skeoch  Gumming,  and  is  inserted  at  the  request  of  friends  outside 
my  family. 

My  dear  friend  Mr  George  Henderson,  M.A.  Edin.,  Ph.D.  Leipsic, 
B.Litt.  Oxon.,  has  helped  and  encouraged  me  throughout. 

These,  and  the  many  others  whose  names  I  am  unable  to  mention 
through  want  of  space,  I  ask  to  accept  my  warm,  abiding  thanks. 

Three  sacrifices  have  been  made — the  sacrifice  of  time,  the 
sacrifice  of  toil,  and  the  sacrifice  of  means.  These  I  do  not  regret. 
I  have  three  regrets — that  I  had  not  been  earlier  collecting,  that  I 
have  not  been  more  diligent  in  collecting,  and  that  I  am  not  better 
qualified  to  treat  what  I  have  collected. 

These  notes  and  poems  have  been  an  education  to  me.  And  so 
have  been  the  men  and  women  reciters  from  whose  dictation  I  wrote 
them  down.  They  are  almost  all  dead  now,  leaving  no  successors. 
With  reverent  hand  and  grateful  heai-t  I  place  this  stone  upon  the 
cairn  of  those  who  composed  and  of  those  who  transmitted  the  work. 

ALEXANDER    CARMICHAEL. 

EniNBiinGH, 
St  Michael's  Day,  1899. 


ACHAINE 

INVOCATIONS 


ACHAINE 


RANN    ROMH    URNUIGH 


[1] 


Old  people  in  the  Isles  sing  this  or  some  other  short  hymn  before  prayer. 
Sometimes  the  hymn  and  the  prayer  are  intoned  in  low  tremulous  unmeasured 
cadences  like  the  moving  and  moaning,  the  soughing  and  the  sighing,  of  the 
ever-murmuring  sea  on  their  own  wild  shores. 

They  generally  retire  to  a  closet,  to  an  out- 

A  mi  lubadh  mo  gblun 
An  suil  an  Athar  a  chruthaich  mi, 
An  suil  an  Mhic  a  cheannaich  mi. 
An  suil  an  Spioraid  a  ghlanaich  mi, 

Le  caird  agus  caoimh. 
Tre  t'Aon  Unga  fein  a  Dhe, 
Tabhair  duinn  tachar  'n  ar  teinn, 
Gaol  De, 
G radii  De, 
Gair  De, 
Gais  De, 
Gras  De, 
Sgath  De, 
Is  toil  De, 
Dheanamh  air  talamh  nan  Tre, 
Mar  ta  ainghlich  is  naoimhich 
A  toighe  air  neamh. 

Gach  duar  agus  soillse, 
Gach  la  agus  oidhche, 
Gach  uair  ann  an  caoimhe, 
Thoir  duinn  do  ghne. 


INVOCATIONS 


RUNE   BEFORE   PRAYER 

house,  to  the  lee  of  a  knoll,  or  to  the  shelter  of  a  dell,  that  they  may  not  be 
seen  nor  heard  of  men.  I  have  known  men  and  women  of  eighty,  ninety,  and 
a  hundred  years  of  age  continue  tlie  practice  of  their  lives  in  going  from  one  to 
two  miles  to  the  seashore  to  join  their  voices  with  the  voicing  of  the  waves  and 
their  praises  with  the  praises  of  the  ceaseless  sea. 

I  AM  bending  my  knee 
In  the  eye  of  the  Father  who  createtl  me, 
In  the  eye  of  the  Son  who  purchased  me, 
In  the  eye  of  the  Spirit  wlio  cleansed  me. 

In  friendship  and  affection. 
Through  Thine  own  Anointed  One,  O  God, 
Bestow  upon  us  fulhiess  in  our  need. 
Love  towards  God, 
The  affection  of  God, 
The  smile  of  God, 
The  wisdom  of  God. 
The  grace  of  God, 
The  fear  of  God, 
And  the  will  of  God 
To  do  on  the  world  of  the  Three, 
As  angels  and  saints 
Do  in  heaven ; 

Each  shade  and  light, 
Each  day  and  night, 
Each  time  in  kindness, 
Give  Thou  us  Thy  Spirit. 


ACHAINE 


DIA   LIOM    A   LAIGHE 


[2] 


This  poem  was  taken  down  in  1866  from  Mary  Macrae,  Harris.  She  came  from 
Kintail  when  young,  with  Alexander  Macrae,  whose  mother  was  one  of  the 
celebrated  ten  daughters  of  Macleod  of  Rararsay,  mentioned  by  Johnson  and 
Boswell.  Mary  Macrae  was  rather  under  than  over  middle  height,  but  strongly 
and  syniraetrically  formed.  She  often  walked  with  companions,  after  the  work 
of  the  day  was  done,  distances  of  ten  and  fifteen  miles  to  a  dance,  and  after 
dancing  all  night  walked  back  again  to  the  work  of  the  morning  fresh  and 
vigorous  as  if  nothing  unusual  had  occurred.  She  was  a  faithful  servant  and 
an  admirable  worker,  and  danced  at  her  leisure  and 
carolled  at  her  work  like  '  Fosgag  Mhoire,'  Our  Lady's 
lark,  above  her. 

The   people   of   Harris   had   been   greatly  given   to 

lA  lioni  a  liiighe, 

Dia  liom  ag  eirigh, 
Dia  liom  amis  gach  rath  soluis, 
Is  gun  mi  rath  son  as  aonais, 
Gun  aon  rath  as  aonais. 

Criosda  liom  a  cailal, 
Criosda  Horn  a  dusgadh, 
Criosda  liom  a  caithris, 
Gach  la  agus  oidhche, 

Gach  aon  la  is  oidhche. 


Dia  liom  a  comhiiadh 
Domhnach  liom  a  riaghladh, 
Spiorad  liom  a  treoradh, 
Gu  soir  agus  siorruidh, 

Soir  agus  siorruidh,  Amen. 
Triath  nan  triath,  Amen. 


INVOCATIONS 


GOD   WITH   ME  LYING    DOWN 

old  lore  and  to  the  old  ways  of  their  fathers,  reciting  and  singing,  dancing  and 
merry-making ;  but  a  reaction  occurred,  and  Mary  Macrae's  old-world  ways  were 
abjured  and  condemned. 

'  The  bigots  of  an  iron  time 
Had  called  her  simple  art  a  crime.' 

But  Mary  Macrae  heeded  not,  and  went  on  in  her  own  way,  singing  her  songs 
and  ballads,  intoning  her  hymns  and  incantations,  and  chanting  her  own  •  port-a- 
bial,'  mouth  music,  and  dancing  to  her  own  shadow  when  nothing  better  was 
available. 

I  love  to  think  of  this  brave  kindly  woman,  with  her  strong  Highland  charac- 
teristics and  her  proud  Highland  spirit.  She  was  a  true  type  of  a  grand  people 
gone  never  to  return. 

God  with  me  lying  down, 
God  with  me  rising  up, 
God  with  me  in  each  ray  of  light, 
Nor  I  a  ray  of  joy  without  Him, 
Nor  one  ray  without  Him. 

Christ  with  me  sleeping, 
Christ  with  me  waking, 
Christ  with  me  watching. 
Every  day  and  night, 
Each  day  and  night. 

God  with  me  protecting, 
The  Lord  with  me  directing. 
The  Spirit  with  me  strengthening. 
For  ever  and  for  evermore. 

Ever  and  evermore.  Amen. 
Chief  of  chiefs.  Amen. 


ACHAINE 


OIIA   NAM    BUADH 


[3] 


Duncan  Maclellan,  crofter,  Carnan,  South  Uist,  heard  this  poera  from 
Catherine  Macaulay  in  the  early  years  of  this  century.  When  the  crofters 
along  the  east  side  of  South  Uist  were  removed,  many  of  the  more  frail  and 
aged  left  behind  became  houseless  and  homeless,  moving  among  and  existing 
upon  the  crofters  left  remaining  along  the  west  side  of  the  island. 

Among  these  was  Catherine  Macaulay.  Her  people  went  to  Cape  Breton. 
She  came  from  Mol-a-deas,  adjoining  Corradale,  where  Prince  Charlie  lived  for 
several  weeks  when  hiding  in  South  Uist  after  Culloden.  Catherine  Macaulay 
had  seen  the  Prince  several  times,  and  had  many  reminiscences  of  him  and  of  his 
movements  among  the  people  of  the  district,  who  entertained  him  to  their  best 
when  much  in  need,  and  who  shielded  hira  to  their  utmost  when  sorely  harassed. 
Catherine  Macaulay  was  greatly  gifted  in  speaking,  and  was  marvellously 
endowed  with  a  memory  for  old  tales  and  hymns,  runes  and  incantations,  and 
for  unwritten  literature  and  traditions  of  many  kinds. 

She  wandered  about  from  house  to  house,  and  from  town- 
/|\  land  to  townland,  warmly  welcomed  and  cordially  received 

wherever  she  went,  and  remained  in  each  place  longer  or 
shorter  according  to  the  population  and  the  season,  and 


ONNLAIiME  do  bhasa 
Ann  am  frasa  fiona, 
Ann  an  liu  nan  lasa, 
Ann  an  seachda  siona, 
Ann  an  subh  craobh, 
Ann  am  bainne  meala, 
Is  cuirime  na  naoi  buaidhean  glana  caon, 
Ann  do  ghruaidhean  caomha  geala, 

Buaidh  cruth, 

Buaidh  guth, 

Buaidh  rath, 

Buaidh  math, 

Buaidh  chnoc, 

Buaidh  bhochd. 


INVOCATIONS 


THE   INVOCATION   OF  THE   GRACES 

as  the  people  could  spare  the  time  to  hear  her.  The  description  which  Duncan 
Maclellan  gave  of  Catherine  Macaulay,  and  of  the  people  who  crowded  his 
father's  house  to  hear  her  night  after  night,  and  week  after  week,  and  of 
the  discussions  that  followed  her  recitations,  were  realistic  and  instructive. 
Being  then  but  a  child  he  could  not  follow  the  meaning  of  this  lore,  but  he 
thought  many  times  since  that  much  of  it  must  have  been  about  the  ^vild 
beliefs  and  practices  of  his  people  of  the  long  long  ago,  and  perhaps  not  so 
long  ago  either.  Many  of  the  poems  and  stories  were  long  and  weird,  and  he 
could  only  remember  fragments,  which  came  up  to  him  as  he  lay  awake,  think- 
ing of  the  present  and  the  past,  and  of  the  contrast  between  the  two,  even  in 
his  own  time. 

I  heard  versions  of  this  poem  in  other  islands  and  in  districts  of  the  mainland, 
and  in  November  1SS8  John  Gregorson  Campbell,  minister  of  Tiree,  sent  me  a 
fragment  taken  down  from  Margaret  Macdonald,  Tiree.  The  poem  must 
therefore  have  been  widely  known.  In  Tiree  the  poem  was  addressed  to  boys 
and  girls,  in  Uist  to  young  men  and  maidens.  Probably  it  was  composed  to  a 
maiden  on  her  marriage.  The  phrase  '  eala  dhonn,'  brown  swan,  would  indicate 
that  the  girl  was  young — not  yet  a  white  swan. 

I  BATHE  thy  palms 

In  showers  of  wine. 

In  the  lustral  fire, 

In  the  seven  elements. 

In  the  juice  of  the  rasps, 

In  the  milk  of  honey. 

And  I  place  the  nine  pure  choice  graces 

In  thy  fair  fond  face, 

The  grace  of  form, 

The  grace  of  voice. 

The  grace  of  fortune, 

The  grace  of  goodness. 

The  grace  of  wisdom. 

The  grace  of  charity, 


ACHAINE 

Buaìdh  na  rogha  finne, 
Buaidh  na  fior  eireachdais, 
Buaidh  an  deagh  labhraidh. 

Is  dubh  am  bail  ud  thall. 
Is  dubh  na  daoine  th'ann, 
Is  tu  an  eala  dhonn, 
Ta  dol  a  steach  'n  an  ceann. 
Ta  an  cridhe  fo  do  chonn, 
Ta  an  teanga  fo  do  bhonn, 
'S  a  chaoidh  cha  chan  iad  bonn 
Facail  is  oil  leat. 

Is  dubhar  thu  ri  teas, 

Is  seasgar  thu  ri  fuachd. 

Is  suileau  thu  dha''n  dall, 

Is  crann  dh''  an  deoraidh  thruagh, 

Is  eilean  thu  air  niuir, 

Is  cuisil  thu  air  tir, 

Is  fuaran  thu  am  fasach. 

Is  slaint  dha'n  ti  tha  tinn. 

Is  tu  gleus  na  Mnatha  Si  the. 
Is  tu  beus  na  Bride  bithe, 
Is  tu  creud  na  Moire  mine, 
Is  tu  gniomh  na  mnatha  Greig, 
Is  tu  sgeimh  na  h-Eimir  aluinn. 
Is  tu  mein  na  Dearshul  agha. 
Is  tu  meanni  na  Meabha  laidir. 
Is  tu  taladh  Binne-bheul. 

Is  tu  sonas  gach  ni  eibhinn, 
Is  tu  solus  gath  na  greine, 


INVOCATIONS 

The  grace  of  choice  uiaidenliness, 
The  grace  of  whole-souled  loveliness. 
The  grace  of  goodly  speech. 

Dark  is  yonder  town. 
Dark  are  those  therein. 
Thou  art  the  brown  swan. 
Going  in  among  them. 
Their  hearts  are  under  thy  control. 
Their  tongues  are  beneath  thy  sole. 
Nor  will  they  ever  utter  a  word 
To  give  thee  offence. 

A  shade  art  thou  in  the  heat, 
A  shelter  art  thou  in  the  cold. 
Eyes  art  thou  to  the  blind, 
A  staff  art  thou  to  the  pilgrim. 
An  island  art  thou  at  sea, 
A  fortress  art  thou  on  land, 
A  well  art  thou  in  the  desert, 

Health  art  thou  to  the  ailing. 

Thine  is  the  skill  of  the  Fairy  Woman, 
Thine  is  the  virtue  of  Kride  the  calm. 
Thine  is  the  faith  of  Mary  the  mild. 
Thine  is  the  tact  of  the  woman  of  Greece, 
Thine  is  the  beauty  of  Emir  the  lovely, 
Thine  is  the  tenderness  of  Darthula  delightful. 
Thine  is  the  courage  of  Maebh  the  strong. 
Thine  is  the  charm  of  Binne-bheul. 


Thou  art  the  joy  of  all  joyous  things, 
Thou  art  the  light  of  the  beam  of  the  sun. 


10  ACHAINE 

Is  tu  dorus  flath  na  feile, 
Is  tu  corra  reul  an  iuil, 
Is  tu  ceum  feidh  nan  ardu, 
Is  tu  ceum  steud  nam  blaru, 
Is  tu  seimh  eal  an  t-snanihu, 
Is  tu  ailleagan  gach  run. 

Cruth  aluinn  an  Domhnuich 
Ann  do  ghnuis  ghlain. 
An  cruth  is  ailinde 
Bha  air  talamh. 

An  trath  is  fearr  's  an  latha  duit, 

An  la  is  fearr  's  an  t-seachdain  duit. 

An  t-seachdain  is  fearr  's  a  bhliadhna  duit, 

A  bhhadhn  is  fearr  an  domhan  Mhic  De  duit. 

Thainig  Peadail  's  thainig  Pol, 
Thainig  Seunias  's  thainig  Eoin, 
Thainig  Muiril  is  Muir  Oigh, 
Thainig  Uiril  uile  chorr, 
Thainig  Airil  aill  nan  og, 
Thainig  Gabriel  fadh  na  h-Oigh, 
Thainig  Raphail  flath  nan  seod, 
'S  thainig  Micheal  mil  air  sloigh, 
Thainig  's  losa  Criosda  ciuin, 
Thainig  's  Spiorad  fior  an  iuil, 
Thainig  's  Righ  nan  righ  air  stiuir, 
A  bhaireadh  duit-se  graidh  is  ruin, 

A  bhaireadh  duit-se  graidh  is  ruin. 


INVOCATIONS  11 

Thou  art  the  door  of  the  chief  of  hospitahty. 
Thou  art  the  surpassing  star  of  guidance. 
Thou  art  the  step  of  the  deer  of  the  hill, 
Thou  art  the  step  of  the  steed  of  the  plain, 
Thou  art  the  grace  of  the  swan  of  swimming. 
Thou  art  the  loveliness  of  all  lovely  desires. 

The  lovely  likeness  of  the  Lord 
Is  in  thy  pure  face. 
The  loveliest  likeness  that 
Was  upon  earth. 

The  best  hour  of  the  dav  be  thine. 
The  best  day  of  the  week  be  thine. 
The  best  week  of  the  year  be  thine, 
The  best  year  in  the  Son  of  God''s  domain  be  thine. 

Peter  has  come  and  Paul  has  come, 

James  has  come  and  John  has  come, 

Muriel  and  Marv  Virgin  have  come, 

Uriel  the  all-beneficent  has  come, 

Ariel  the  beauteousness  of  the  young  has  come, 

Gabriel  the  seer  of  the  Virgin  has  come, 

Raphael  the  prince  of  the  valiant  has  come. 

And  Michael  the  chief  of  the  hosts  has  come. 
And  Jesus  Christ  the  mild  has  come. 
And  the  Spirit  of  true  guidance  has  come. 
And  the  King  of  kings  has  come  on  the  helm. 
To  bestow  on  thee  their  affection  and  their  love. 

To  bestow  on  thee  their   affection  and  their  love. 


12 


ACHAINE 


ACHANAIDH   CHOITCHEANN  W 

HE,  eisd  ri  m'  urnuigh, 
Lub  rium  do  chluas, 
Leig  m^  achan  agus  m'  urnuigh 
T'  ionnsuidh  a  suas. 
Thig,  a  Righ  na  glorach 
Da  m'  chomhnadh  a  nuas, 
A  Righ  na  bith  's  na  trocair, 
Le  conihnadh  an  Uain, 
A  Mhic  na  Muire  Oighe 
Da  m''  chomhnadh  le  buadh, 
A  Mhic  na  Muire  mine 
Is  finne-ghile  snuadh. 


INVOCATIONS  13 


A   GENERAL   SUPPLICATION 

God,  listen  to  my  prayer, 

Bend  to  me  Thine  ear. 

Let  my  supplications  and  my  prayers 

Ascend  to  Thee  upwards. 

Come,  Thou  King  of  Glory, 

To  protect  me  down. 

Thou  King  of  life  and  mercy 

With  the  aid  of  the  Lamb, 

Thou  Son  of  Mary  Virgin 

To  protect  me  with  power. 

Thou  Son  of  the  lovely  Mary 

Of  purest  fairest  beauty. 


14 


ACHAINE 


DHE   BI   MAILLE   RUINN 


[5] 


The  three  poems  which  follow  were  obtained  from  Dr  Donald  Munro  Morrison 
in  1889,  a  few  days  before  he  died.  Dr  Morrison  heard  them  from  an  old 
man  known  as  '  Coinneach  Saor ' — Kenneth  the  Carpenter^and  his  wife,  at 
Obbe,  Harris.  These  aged  people  were  habitually  practising  quaint  religious 
ceremonies  and  singing  curious  religious  poems  to  peculiar  music,  evidently 
ancient.  In  childhood  Dr  Morrison  lived  much  with  this  couple,  and  in 
manhood  recorded  much  of  their  old  lore  and  music.  These  however  he 
noted  in  characters  and  notations  of  his  own  invention  which  he  did  not  live 
to  render  intelligible  to  others.  This  is  extremely  regret- 
table, as  Dr  Morrison's  wonderfully  wide,  accurate,  and 

HE  bi  maille  ruinn 
Air  an  la  an  diugh, 

Amen. 
[Dhe  bi  maille  ruinn 
Air  an  oidhche  nochd, 

Amen.] 
Ruinn  agus  leinn 
Air  an  la  an  diugh. 

Amen. 
[Ruinn  agus  leinn 
Air  an  oidhche  nochd, 

Amen.] 
Tha  e  soilleir  duinn  ri  leirsinn, 
Bho  thaine  sinn  chon  an  t-saoghail, 
Gu  robh  sinn  toillteanach  air  t'  fhearg. 

Amen. 
O  t'  fhearg  fein 
A  Dhe  nan  dul. 

Amen. 
Tabhair  mathanas  duinn. 

Amen. 


INVOCATIONS  15 


GOD    HE    WITH    US 

icientific  attainments,  deep  knowledge  of  Gaelic,  of  music,  and  of  acoustics, 
vere  only  surpassed  by  his  native  modesty  of  mind  and  teiidcr  benevolence  of 
leart.  He  was  a  distinguished  medaUist  in  several  subjects  at  the  University 
)f  Edinburgh. 

A  Gaelic  proverb  says  :  '  Theid  dualchas  an  aghaidh  nan  creag ' — Heredity 
vill  go  against  the  rocks.  Dr  Morrison  was  descended  from  the  famous 
lereditary  brehons  of  the  Isles.  These  Morrisons  have  been  celebrated 
hroughout  the  centuries  for  their  wit,  poetry,  music,  philosophy,  medicine  and 
icience,  for  their  independence  of  mind  and  sobriet)'  of  judgment,  and  for  their 
)enevolence  of  heart  and  unfailing  hospitality. 

God  be  with  us 
On  this  Thy  clay, 

Amen. 
[God  be  with  us 
On  this  Thy  night, 

Amen.] 
To  us  and  with  us, 
On  this  Thy  day, 

Amen. 
[To  us  and  with  us. 
On  this  Thy  night, 

Amen.] 
It  is  clear  to  be  seen  of  us, 
Since  we  came  into  the  world. 
That  we  have  deserved  Thy  wrath, 

Amen. 
O  Thine  own  wrath. 
Thou  God  of  all, 

Amen. 
Grant  us  forgiveness, 

Amen. 


16  ACHAINE 


Tabhair  mathanas  duinn, 

Amen. 
Tabhair  duinn  do  mhathanas  fein 
A  Dhe  mheinich  nan  dul, 

Amen. 
Ni  sam  bith  is  dona  duinn. 
No  thogas  fianuis  'n  ar  n-aghaidh 
Far  am  faide  am  bi  sinn, 
Suabharaich  thus  oirnn  e, 
Duabharaich  thus  oirnn  e, 
Fuadaich  fein  uainn  e, 
Agus  ruaig  as  ar  cridheachan, 
Duthainn,  suthainn,  sior, 

Duthainn,  suthainn,  sior. 
Amen. 


INVOCATIONS  17 

Grant  us  forgiveness, 

Amen. 
Grant  to  us  Thine  own  forgiveness, 
Thou  merciful  God  of  ah, 

Amen. 
Anything  that  is  evil  to  us, 
Or  that  may  witness  against  us 
Where  we  shall  longest  be, 
Illume  it  to  us. 
Obscure  it  to  us, 
Banish  it  from  us, 
Hoot  it  out  of  our  hearts, 
Ever,  evermore,  everlastingly. 

Ever,  evermore,  everlastingly. 

Amen. 


18  ACHAINE 


lOS,   A   MHIC   MUIRE  M 


OS,  u  Mhic  Muire 
Dean  trocair  oinui, 

Amen, 
los,  a  Mhic  Muire 
Dean  siochain  ruinne, 
Amen. 
Ruinn  agus  leinn 
Far  am  faide  am  bi  sinn, 

Amen. 
Bi  mu  thus  ar  shghe, 
Bi  mu  chrich  ar  saoghail. 

Amen. 
Bi  aig  mosgladh  ar  beatha, 
'S  aig  dubhradh  ar  laithean, 

Amen. 
Bi  ruinn  agus  leinn 
A  Dhe  mheinich  nan  dul, 

Amen. 
Coisrig  sinn 
Cor  agus  crann, 
A  Re  nan  re, 
A  Dhe  nan  dul. 

Amen. 
Coisrig  sinn 
Coir  agus  cuid, 
A  Re  nan  re, 
A  Dhe  nan  dul, 

Amen. 


INVOCATIONS  19 


JESU,   THOU   SON   OF   MARY 

Jesu,  Thou  Son  of  Mary, 
Have  mercy  upon  us, 

Amen. 
Jesu,  Thou  Son  of  Mary, 
Make  peace  with  us. 

Amen. 
Oh,  with  us  and  for  us 
Where  we  shall  longest  be, 

Amen. 
Be  about  the  morning  of  our  course. 
Be  about  the  closing  of  our  life,  [world 

Amen. 
Be  at  the  dawning  of  our  life, 
And  oh  !  at  the  darkening  of  our  day. 

Amen. 
Be  for  us  and  with  us. 
Merciful  God  of  all. 

Amen. 
Consecrate  us 
Condition  and  lot. 
Thou  King  of  kings, 
Thou  God  of  all. 

Amen. 
Consecrate  us 
Rights  and  means. 
Thou  King  of  kings. 
Thou  God  of  all, 

Amen. 


20  ACHAINE 

Coisrig  sinn 
Cri  agus  ere, 
A  Re  nan  re, 
A  Dhe  nan  dul, 

Amen. 
Gach  cri  agus  ere, 
Gach  la  dhuit  fein, 
Gach  oidhche  nan  reir, 
A  Re  nan  re, 
A  Dhe  nan  dul. 

Amen. 


INVOCATIONS  21 

Consecrate  us 
Heart  and  body, 
Thou  King  of  kings. 
Thou  God  of  all, 

Amen. 
Each  hcai't  and  body. 
Each  day  to  Thyself, 
Each  night  accordingly, 
Thou  King  of  kings, 
Thou  God  of  all, 

Amen. 


B2 


22 


ACHAINE 


ATHAIll  NAOMHA  NA  GLOIR     [7] 

UIDHEACHAS  duit,  Athair  Naomha  na  Gloir, 
Athair  chaomha  bhith-bheo,  bhith-threin, 
Thaobh  gach  foghair,  gach  fabhair,  gach  foir, 
Tha  thu  bairigeadh  oirnne  'n  ar  feum  ; 
Ge  b'e  freasdal  thig  oirnn  mar  do  chlann, 
'N  ar  cuibhrionn,  'n  ar  crann,  'n  ar  ceum, 
Tabhair  'na  chuideachd  dhuinii  soirbhis  do  lainih 
Agus  suilbhireachd  saibhir  do  bheuil. 


Ta  sinn  ciontach  is  truaillidh,  a  Dhe, 

Ann  an  Spiorad,  an  ere,  is  an  corp, 

Ann  an  smuain,  am  focal,  am  beus, 

Tha  sinn  cruaidh  'na  do  leirsinn  's  an  olc. 

Cuir-sa  tabhachd  do  ghraidh  dhuinn  an  ceill. 

Bi  leum  thairis  thar  sleibhtean  ar  lochd. 

Is  nigh  sinn  am  fior-fhuil  na  reit 

Mar  chanach  an  t-sleibh,  mar  leuig  an  loch. 


An  slighe  chorraich  choitchinn  ar  gairm, 
Biodh  i  soirbh  no  doirbh  do  ar  feoil, 
Biodh  i  soilleir  no  doilleir  ri  seirm. 
Do  threorachadh  foirfe  biodh  oirnn. 
Bi  'n  ad  sgeith  dhuinn  bho  chuilbh  an  fhir-cheilg, 
Bho'n  chreach-cheilgneach  ta  le  dheilg  air  ar  toir, 
Is  anns  gach  run  gheobh  ar  curam  r'a  dheilbh, 
Bi-sa  fein  air  ar  failni  is  aig  ar  sgod. 


INVOCATIONS  23 


HOLY   FATHER   OF   GLORY 

Thanks  be  to  Thee,  Holy  Father  of  Glory, 

Father  kind,  ever-loving,  ever-powerful. 

Because  of  all  the  abundance,  favour,  and  deliverance 

That  Thou  bestowest  upon  us  in  our  need. 

Whatever  providence  befalls  us  as  thy  children. 

In  our  portion,  in  our  lot,  in  our  path. 

Give  to  us  with  it  the  rich  gifts  of  Thine  hand 

And  the  joyous  blessing  of  Thy  mouth. 

We  are  guilty  and  polluted,  O  God, 

In  spirit,  in  heart,  and  in  flesh, 

In  thought,  in  word,  in  act. 

We  are  hard  in  Thy  sight  in  sin. 

Put  Thou  forth  to  us  the  power  of  Thy  love. 

Be  thou  leaping  over  the  mountains  of  our  transgressions. 

And  wash  us  in  the  true  blood  of  conciliation. 

Like  the  down  of  the  mountain,  like  the  lily  of  the  lake. 

In  the  steep  common  path  of  our  calling. 

Be  it  easy  or  uneasy  to  our  flesh. 

Be  it  bright  or  dark  for  us  to  follow. 

Thine  own  perfect  guidance  be  upon  us. 

Be  Thou  a  shield  to  us  from  the  wiles  of  the  deceiver. 

From  the  arch-destroyer  with  his  arrows  pursuing  us. 

And  in  each  secret  thought  our  minds  get  to  weave. 

Be  Thou  Thyself  on  our  helm  and  at  our  sheet. 


24  ACHAINE 

Ged  bhiodh  madruich  is  gadruich  gar  sgaradh  bho'n  chro, 

Biodh  Aoghar  crodha  na  gloir  air  ar  sgath. 

Ge  be  cuis  no  cion-fath  no  cion-sgeoil 

Bhios  gu  leireadh  no  leoin  thoir  'n  ar  dail. 

No  bheir  fianuis  'n  ar  n-aghaidh  fa-dheoidh, 

Taobh  thall  abhuinn  mhor  an  dubh-sgail, 

O  duabharaich  thusa  sin  oirnn, 

Is  as  ar  cridhe  dean  fhogradh  gu  brath. 

Nis  dh'  an  Athair  a  chruthaich  gach  creubh, 

Nis  dh'  an  Mhac  a  phaigh  eirig  a  shloigh, 

Nis  dh'  an  Spiorad  an  Comhfhurtair  treun  : — 

Bi  d'  ar  dion  is  d'  ar  seun  bho  gach  leon, 

Bi  mu  thus  is  mu  dheireadh  ar  reis, 

Bi  toil-  dhuinn  a  bhi  seinn  ann  an  gloir, 

Ann  an  sith,  ann  am  fois,  ann  an  reit, 

Far  nach  silear  an  deur,  far  nach  eugar  ni  's  mo. 

Far  nach  silear  an  dear,  far  nach  eugar  ni  's  mo. 


INVOCATIONS  25 

Though  clogs  and  thieves  would  reive  us  from  the  fold. 
Be  Thou  the  valiant  Shepherd  of  glory  near  us. 
Whatever  matter  or  cause  or  propensity, 
That  would  bring  to  us  grief,  or  pains,  or  wounds, 
Or  that  would  bear  witness  against  us  at  the  last, 
On  the  other  side  of  the  great  river  of  dark  shadows, 
Oh  !  do  Thou  obscure  it  from  our  eyes, 
And  from  our  hearts  drive  it  for  ever. 

Now  to  the  Father  who  created  each  creature. 

Now  to  the  Son  who  paid  ransom  for  His  people, 

Now  to  the  Holy  Spirit,  Comforter  of  might : — ■ 

Shield  and  sain  us  from  every  wound ; 

Be  about  the  beginning  and  end  of  our  race. 

Be  giving  us  to  sing  in  glory. 

In  peace,  in  rest,  in  reconciliation, 

Where  no  tear  shall  be  shed,  where  death  comes  no  more. 

Where  no  tear  shall  be  shed,  where  death  comes  no  more. 


26 


ACHAINE 


UIRNIGH 


[«] 


DHIA, 

Ann  mo  ghniamh, 

Ann  nio  bhriathar, 

Ann  mo  mhiann, 

Ann  mo  chiall, 

Ann  an  riarachd  mo  chail, 

Ann  mo  shuain, 

Ann  nio  bhruail, 

Ann  mo  chluain, 

Ann  mo  smuain, 

Ann  mo  chridh  agus  m'anam  a  ghnath, 

Biodh  an  Oigh  bheannaichte,  Moire, 

Agus  Ogan  geallaidh  na  glorach  a  tamh, 

O  ann  mo  chridh  agus  m'anam  a  ghnath, 
]3iodh  an  Oigh  bheannaichte.  Moire, 
Agus  Ogan  cubhraidh  na  glorach  a  tamh. 


I 


INVOCATIONS  27 


A   TRAYER 

O  God, 

In  my  deeds, 

In  my  words, 

In  my  wishes, 

In  my  reason, 

And  in  the  fulfilling  of  my  desires, 

In  my  sleep, 

In  my  dreams, 

In  my  repose. 

In  my  thoughts, 

In  my  heart  and  soul  always, 

May  the  blessed  Virgin  Mary, 

And  the  promised  Branch  of  Glory  dwell. 
Oh !  in  my  heart  and  soul  always, 
May  the  blessed  Virgin  Mary, 
And  the  fragrant  Branch  of  Glory  dwell. 


28 


ACHAINE 


DUAN   NA    MUTHAIRN 


[9] 


RIGH  na  gile, 

A  Rigli  na  greine, 
A  Righ  na  rinne, 
A  Righ  na  reula, 
A  Righ  na  cruinne, 
A  Righ  na  speura, 
Is  aluinn  do  ghnuis, 
A  lub  eibhinn. 

Da  lub  shioda 
Shios  ri  d'  leasraich 
Mhinich,  chraicich  ; 
Usgannan  buidhe 
Agus  dolach 
As  each  sath  dhiubh 


INVOCATIONS  29 


RUNE   OF   THE    'MUTHAIRN 

Thou  King  of  the  moon, 
Thou  King  of  the  sun. 
Thou  King  of  the  planets. 
Thou  King  of  the  stars. 
Thou  King  of  the  globe. 
Thou  King  of  the  sky. 
Oh  !  lovely  Thy  countenance. 
Thou  beauteous  Beam. 

Two  loops  of  silk 

Down  by  thy  limbs, 

Smooth-skinned ; 

Yellow  jewels 

And  a  handful 

Out  of  every  stock  of  them. 


30 


ACHAINE 


BEANNAICH,   A   THRIATH   NAM 

FLATH  FIAL  [lo] 


EANNAICH,  a  Thriath  nam  flath  fial. 
Mi  fein  's  gach  sion  a  ta  iia  m'  choir, 
Beannaic'h  mi  'n  am  uile  ghiiiomh. 
Dean  mi  tearuinte  ri  m'  bheo. 

Dean  mi  tearuinte  ri  m'  bheo. 


Bho  gach  gruagach  is  ban-sith, 
Bho  gach  mi-run  agus  bron, 
Bho  gach  glaistig  is  ban-nigh, 
Gach  luch-sith  agus  luch-feoir, 
Gach  luch-sith  agus  luch-feoir. 


Bho  gach  fuath  bhioilh  feadh  nam  beann 
Bho  gach  greann  bhiodh  teann  d'  am  their, 
Bho  gach  uruisg  measg  nan  gleann, 
Teasruig  mi  gu  ceann  mo  lo, 

Teasruig  mi  gu  ceann  mo  lo. 


INVOCATIONS  31 


BLESS,    O    CHIEF    OF    GENEROUS 
CHIEFS 

Bless,  O  Chief  of  generous  chiefs, 
Myself  and  everything  anear  me, 
Bless  me  in  all  my  actions. 
Make  Thou  me  safe  for  ever. 

Make  Thou  me  safe  for  ever. 

From  every  brownie  and  ban-shee. 
From  every  evil  wish  and  sorrow. 
From  every  nymph  and  water-wraith, 
From  every  fairy-mouse  and  grass-inouse, 

From  every' fairy-mouse  and  grass-mouse. 

From  every  troll  among  the  hills, 
From  every  siren  hard  pressing  me. 
From  every  ghoul  within  the  glens. 
Oh  !  save  me  till  the  end  of  my  day. 

Oh  !  save  me  till  the  end  of  my  day. 


32 


ACHAINE 


SOLUS-IUIL   NA   SIORRUIDHEACHD    [n] 


HE,  thug  mis  a  fois  na  h-oidhch  an  raoir 
Chon  solus  aoibh  an  la  an  diugh, 
Bi  da  mo  thoir  bho  sholus  ur  an  la  an  diugh, 
Chon  solus  iul  na  siorruidheachd, 

O  !  bho  sholus  ur  an  la  an  diugh, 
Gu  solus  iul  na  siorruidheachd. 


INVOCATIONS  33 


THE    GUIDING   LIGHT   OF   ETERNITY 

O  God,  who  broughtst  me  from  the  rest  of  last  night 
Unto  the  joyous  light  of  this  dav, 
Be  Thou  bringing  me  from  the  new  light  of  this  day 
Unto  the  guiding  light  of  eternity. 

Oh  !  from  the  new  light  of  this  day 

Unto  the  guiding  light  of  eternity. 


34 


ACHAINE 


ACHANAIDH   GRAIS 

A  mi  lubadh  mo  ghlun 

An  suil  an  Athar  a  chruthaich  mi, 
An  suil  a  Mhic  a  cheannaich  mi. 
An  suil  a  Spioraid  a  ghlanaich  mi, 
Le  gradh  agus  run. 

Doirt  a  nuas  oirnn  a  flathas 
Trocair  shuairce  do  mhathas ; 
Fhir  tha  'n  uachdar  na  Cathair, 
Dean-sa  fathamas  ruinn. 


[12] 


Tabhair  duinn,  a  Shlan'ear  Aigh, 

Eagal  De,  gaol  De,  agus  gradh, 

Is  toil  De  dheanamh  air  talamh  gach  re. 

Mar  ni  ainghlich  is  naoimhich  air  neamh ; 

Gach  la  agus  oidhche  thoir  duinn  do  sheimh, 

Gach  la  agus  oidhche  thoir  duinn  do  sheimh. 


INVOCATIOiNS  35 


A   PRAYER   FOR   GRACE 

I  AM  bending  my  knee 
In  the  eye  of  the  Father  who  created  me, 
In  the  eye  of  the  Son  who  died  for  me. 
In  the  eye  of  the  Spirit  who  cleansed  me, 
In  love  and  desiie. 

Pour  down  upon  us  from  heaven 
The  rich  blessing  of  Thy  forgiveness  ; 
Thou  who  art  uppermost  in  the  City, 
Be  Thou  patient  with  us. 

Grant  to  us,  Thou  Saviour  of  Glory, 

The  fear  of  God,  the  love  of  God,  and  His  affection, 

And  the  will  of  God  to  do  on  earth  at  all  times 

As  angels  and  saints  do  in  heaven  ; 

Each  day  and  night  give  us  Thy  peace. 

Each  day  and  night  give  us  Thy  peace. 


36 


ACHAINE 


ACHANAIDH   COMHNADH      [is] 

HO  is  tu  is  Buachaill  thar  an  treuid 

lomain  fein  sinn  do  chleidh  's  do  chaimir, 
Seun  sinn  fo  do  bhrot  riomhach  reidh  ; 

A  Sgeith  dhidinn,  dion  ri  V  mairionn. 

Bi-sa  do  chlaidheamh  cruaidh,  cosgarra, 
Chon  sinne  dhion  a  irinn  arrais, 
Bho  f  higeirich  is  bho  f  headaine  frinne  fuara, 
'S  bho  dheatliach  ruadh  an  aiseil. 


M'  anam  an  iirrachd  an  Ard  High, 
Micheil  murracli  an  eomhdhail  ni'  anania. 


INVOCATIONS  37 


PRAYER   FOR   PROTECTION 

As  Thou  art  the  Shepherd  over  the  flock 
Tend  Thou  us  to  the  cot  and  the  fold, 
Sain  us  beneath  Thine  own  glorious  mantle; 

Thou  Shield  of  protection,  guard  us  for  ever. 

Be  Thou  a  hard  triumphant  glave 
To  shield  us  securely  from  wicked  hell, 
From  the  fiends  and  from  the  slieve  snell  gullies, 
And  from  the  lurid  smoke  of  the  abyss. 

Be  my  soul  in  the  trustance  of  the  High  King, 
Be  Michael  the  powerful  meeting  my  soul. 


C2 


38 


ACHAINE 


EOSAI   BU   CHOIR  A   MHOLADH       [i4] 

The  reciter  said  that  this  poem  was  composed  by  a  woman  in  Harris.  She  was 
afflicted  with  leprosy,  and  was  removed  from  the  community  on  the  upland  to 
dwell  alone  on  the  sea-shore,  where  she  lived  on  the  plants  of  the  plains  and  on 
the  shell-fish  of  the  strand.  'I  he  woman  bathed  herself  in  the  liquid  in  which  she 
had  boiled  the  plants  and  shell-fish.  All  her  sores  became  healed  and  her  flesh 
became  new — probably  as  the  result  of  the  action  of  the  plants  and  shell-fish. 
Leprosy  was  common  everywhere  in  mediaeval  times.  In  Shetland  the 
disease  continued  till  towards  the  end  of  last  century. 
Communities  erected  lazar-houses  to  safeguard  themselves 
from  persons  aflhctcd  with  leprosy.  Liberton,  now  a 
suburb  of  Edinburgh,  derives  its  name  from  a  lazaretto 
having  been  established  there. 

The  shrine  of  St  James  of  Compostello  in  Spain  was 

U  cho  fus  a  dh'  losa 
An  cranii  crion  uradh 
'S  an  crann  ur  a  chrionadh, 
Nam  b'e  run  a  dheanadh. 

Eosai !  Eosai !  Eosai ! 

Eosai !  bu  choir  a  mholadh. 

Ni  bheil  lus  an  lar 
Nach  bheil  Ian  d'a  thoradh, 
Ni  bheil  cruth  an  traigh 
Nach  bheil  Ian  d'a  shonas. 

Eosai !   Eosai  I  Eosai ! 

Eosai !  bu  choir  a  mholadh. 


Ni  bheil  creubh  am  fairge, 
Ni  bheil  dearg  an  abhuinn, 


INVOCATIONS  39 


JESU   WHO    OUGHT   TO   BE   PRAISED 

famous  for  the  cure  of  leprosy.  Crowds  of  leper  pilgrims  from  the  whole  of 
Christendom  resorted  to  this  shrine,  and  many  of  them  were  healed  to  the  glory 
of  the  Saint  and  the  enrichment  of  his  shrine.  In  their  gratitude,  pilgrims  offered 
costly  oblations  of  silks  and  satins,  of  raiments  and  vestments,  of  silver  and  gold, 
of  pearls  and  precious  stones,  till  the  shrine  of  St  James  of  Compostello  became 
famous  throughout  the  world.  The  bay  of  Compostello  was  famed  for  fish  and 
shell-fish,  and  the  leper  pilgrims  who  came  to  pray  at  the  altar  of  the  Saint  and 
to  bestow  gifts  at  his  shrine  were  fed  on  those  and  were  healed — according  to  the 
belief  of  the  period,  by  tlie  miraculous  intervention  of  the  Saint.  As  the  palm 
was  the  badge  of  the  pilgrims  to  Jerusalem,  the  scallop-shell  was  the  badge  of 
the  pilgrims  to  Compostello : — 

'  My  sandal  shoon  and  scallop-shell. ' 

It  were  as  easy  for  Jesu 
To  renew  the  withered  tree 
As  to  wither  the  new 
Were  it  His  will  so  to  do. 

Jesu  !  Jesu  !  Jesu  ! 

Jesu !  meet  it  were  to  praise  Him. 

There  is  no  plant  in  the  ground 
But  is  full  of  His  virtue. 
There  is  no  form  in  the  strand 
But  is  full  of  His  blessing. 

Jesu  !  Jesu  !  Jesu  ! 

Jesu !  meet  it  were  to  praise  Hifii. 

There  is  no  life  in  the  sea, 
There  is  no  creature  in  the  river, 


40  ACHAINE 

Ni  bheil  cail  an  f'hailbhe, 

Nach  bheil  dearbh  d'a  mhaitheas. 

Eosai !   Eosai !  Eosai ! 

Eosai  bu  choir  a  mholadh. 

Ni  bheil  ian  air  sgeith 
Ni  bheil  reul  an  adhar, 
Ni  bheil  sian  fo'n  ghrein. 
Nach  tog  sgeul  d'a  mhaitheas. 
Eosai !  Eosai !  Eosail 
Eosai  bu  choir  a  mholadh. 


INVOCATIONS  41 

There  is  naught  in  the  firmament, 
But  proclaims  His  goodness. 

Jesu  !  Jesu  !  Jesu  ! 

Jesu  !   meet  it  were  to  praise  Him. 

There  is  no  bird  on  the  wing, 
There  is  no  star  in  the  sky. 
There  is  nothing  beneath  the  sun. 
But  proclaims  His  goodness. 

Jesu  !  Jesu  !  Jesu  ! 

Jesu  !  meet  it  were  to  praise  Him. 


42 


ACHAINE 


CARRAIG   NAN   AL 


[15] 


The  old  man  from  whom  this  piece  was  taken  down  said 
that  in  his  boyhood  innumerable  hymns  and  fragments  of 
hymns  of  this  nature  were  common  throughout  the  isles  of 

IR  Carraig  nan  al, 

Sith  Pheadail  is  Phail, 
Sheumais  is  Eoin  na  baigh, 
Is  na  Ian  ionraic  Oigh, 
Na  Ian  ionraic  Oigh. 

Sith  Athar  an  aigh, 
Sith  Chriosda  na  pais, 
Sith  Spiorad  nan  gras, 
Diiinn  fein  is  do  'n  al  ta  og, 

Duinn  fein  is  do  ^n  al  ta  og. 


INVOCATIONS  43 


THE   ROCK   OF   ROCKS 

Barra.  When  strangers  began  to  come  in  they  derided  the  old  people  and 
their  old  lore  and  their  old  ways,  and  the  younger  generations  neglected  the 
ways  of  their  fathers,  alike  the  questionably  and  the  unquestionably  good. 

On  the  Rock  of  rocks, 
The  peace  of  Peter  and  Paul, 
Of  James  and  John  the  beloved, 
And  of  the  pure  perfect  Virgin, 
The  pure  perfect  Virgin. 

The  peace  of  the  Father  of  joy. 
The  peace  of  the  Chri.st  of  pasch. 
The  peace  of  the  Spirit  of  grace. 
To  ourselves  and  to  our  children, 
Ourselves  and  our  children. 


44 


ACHAINE 


SORCHAR   NAN    REUL 

EUCH  Sorchar  nan  reul 
Air  corbha  nan  neul, 
Agus  ceolradh  nan  speur 
Ri  luaidh  dha. 

Tighinn  le  caithrim  a  nuas 
Bho  an  Athair  tha  shuas, 
Clar  agus  farcha  nan  duan 
Ri  seirm  dha. 

Chriosd,  a  chomairc  mo  ruin 
Com  nach  togainn  do  chliu  ! 
Ainglich  is  naomhaich  chiuil 
Ri  luaidh  dhut. 


[16] 


A  Mhic  Mhoire  nam  buadh, 
Is  fire  finne-ghile  snuadh, 
Liom  bu  shon  a  bhi  an  cluan 
Do  shaoibhreis. 


A  Chriosda  mo  chaoimhe, 
A  Chriosda  Chro-naoimhe, 
Bithim  gach  la  agus  oidhche 
Ri  luaidh  ort. 


INVOCxVTIONS  45 


THE   LIGHTENER   OF   THE   STARS 

Behold  the  Lightener  of  the  stars 
On  the  crests  of  the  clouds. 
And  the  choralists  of  the  sky 
Lauding  Him. 

Coining  down  with  acclaim 
From  the  Father  above. 
Harp  and  lyre  of  song 
Sounding  to  Him. 

Christ,  Thou  refuge  of  my  love. 
Why  should  not  I  raise  Thy  fame  ! 
Angels  and  saints  melodious 
Singing  to  Thee. 

Thou  Son  of  the  Mary  of  graces. 
Of  exceeding  white  purity  of  beauty, 
Joy  were  it  to  me  to  be  in  the  fields 
Of  Thy  riches. 

O  Christ  my  beloved, 
O  Christ  of  the  Holy  Blood, 
By  day  and  by  night 
I  praise  Thee. 


4G 


ACHAINE 


CROIS   NAN   NAOMH   AGUS   NAN 

AINGEAL  [17] 

ROIS  nan  naomh  agus  nan  aingeal  liom 

Bho  fhrois  m'  aodain  gu  faobhar  mo  bhonn. 

***** 

A  Mhicheil  mhil,  a  Mhoire  ghlorach, 
A  Bhride  nihin  nan  dualan  orach, 
Dionaibh  mi  's  a  choltmn  bhronach, 
Uionadh  tri  mi  air  sligh  na  corach. 
O  !  tri  mi  air  sligh  na  corach. 

Dionaibh  mi  's  a  choich-anama  bhochd, 
13ionaibh  mi  's  rai  cho  diblidh  noclid, 
Dionaibh  mi  air  sligh  gun  lochd, 
Dionadh  tri  air  mo  thi  a  nochd. 
O !  tri  air  mo  thi  a  nochd. 


INVOCATIONS  47 


THE   CROSS   OF   THE   SAINTS   AND 
THE   ANGELS 

The  cross  of  the  saints  and  of  the  angels  with  me 
From  the  top  of  my  face  to  the  edge  of  my  soles. 

it  *  *  *  * 

O  Michael  mild,  O  Mary  of  glory, 
O  gentle  Bride  of  the  locks  of  gold, 
Preserve  ye  me  in  the  weakly  body, 
The  three  preserve  me  on  the  just  path. 

Oh  !   three  preserve  me  on  the  just  path. 

Preserve  ye  me  in  the  soul-shrine  poor, 
Preserve  ye  me,  and  I  so  weak  and  naked, 
Preserve  ye  me  without  offence  on  the  way, 
The  preservation  of  the  three  upon  me  to-night. 
Oh !  the  three  to  shield  me  to-night. 


48 


ACHAINE 


AN  T-AINGHEAL  DIONA      [is] 

INGHIL  Dhe  a  fhuair  mo  churam 
Bho  Athair  cumh  na  trocaireaehd, 
Ciobaireachd  caon  cro  nan  naonih 
Dheanamh  dha  nio  thaobh  a  nochd  ; 


Fuad  uani  gach  buar  is  cunnart 
Cuart  mi  air  cuan  na  dobhachd, 
Anns  a  chunglait,  chaimleit,  chumhan, 
Cum  mo  churach  fein  an  comhnuidh. 


Bi  'na  do  lasair  leith  roinham, 

Bi  'na  do  reuil  iuil  tharam, 

Bi  'na  do  ro  reidh  fotham, 

Is  'na  do  chiobair  caomh  mo  dheoghann, 

An  diugh,  an  nochd  agus  gu  suthann. 


Tha  mi  sgith  is  mi  air  m'  aineol, 
Treoraich  mi  do  thir  nan  aingheal ; 
Liom  is  tim  a  bhi  dol  dachaidh 
Do  chuirt  Chriosd,  do  shith  nam  flathas. 


INVOCATIONS  49 


THE    GUARDIAN   ANGEL 

Thou  angel  of  God  who  hast  charge  of  me 
From  the  dear  Father  of  mercifuhiess. 
The  shepherding  kind  of  the  fold  of  the  saints 
To  make  round  about  me  this  night ; 

Drive  from  me  every  temptation  and  danger. 
Surround  me  on  the  sea  of  unrighteousness, 
And  in  the  narrows,  crooks,  and  straits. 
Keep  thou  my  coracle,  keep  it  always. 

Be  thou  a  bright  flame  before  me, 

Be  thou  a  guiding  star  above  me, 

Be  thou  a  smooth  path  below  me. 

And  be  a  kindly  shepherd  behind  me,       / 

To-day,  to-night,  and  for  ever. 

I  am  tired  and  I  a  stranger. 

Lead  thou  me  to  the  land  of  angels  ; 

For  me  it  is  time  to  go  home 

To  the  court  of  Christ,  to  the  peace  of  heaven. 


50 


ACHAINE 


RUIN 

ABHRAM  gacli  la  a  reir  do  cheartais, 
Gach  la  taisbim  do  smachd,  a  Dhe ; 
Labhram  gach  la  a  reir  do  reachd-sa, 
Gach  la  is  oidhche  bithim  toijrh  riut  fein. 


Gach  la  cunntam  fath  do  throcair, 
Toirim  gach  la  dha  do  nosda  speis ; 
Gach  la  tionnsgam  fein  dhut  oran, 
Teillim  gach  la  do  ghloir,  a  Dhe. 


Beirim  gach  la  gaol  dhut,  losa, 
Gach  oidhche  nithim  da  reir ; 
Gach  la  's  oidhche,  duar  is  soillse, 
Luaidhim  do  chaoibhneas  dhomh,  a  Dhe. 


[19] 


INVOCATIONS  51 


DESIRES 

May  I  speak  each  day  according  to  Thy  justice, 
Each  day  may  I  show  Thy  chastening,  O  God ; 
May  I  speak  each  day  according  to  Thy  wisdom, 
Each  day  and  night  may  I  be  at  peace  with  Thee. 

Each  day  may  I  count  the  causes  of  Thy  mercy, 
May  I  each  day  give  heed  to  Thy  laws  ; 
Each  day  may  I  compose  to  Thee  a  song. 
May  I  harp  each  day  Thy  praise,  O  God. 

May  I  each  day  give  love  to  Thee,  Jesu, 
Each  night  may  I  do  the  same ; 
Each  day  and  night,  dark  and  light. 
May  I  laud  Thy  goodness  to  me,  O  God. 


52  ACHAINE 


ORA   CEARTAIS  [20] 

PnovERBS  anent  law  and  justice  abound  in  Gaelic,  as  :— '  Is  cam  agus  is  direach 
an  lagh ' : — Crooked  and  straight  is  the  law.  '  Bheir  buidire  breith  ach  co  bheir 
ceartas?'-— A  witling  may  give  judgment,  but  who  will  give  justice?  '  Colach 
ri  ceart  a  mhadaidh-ruaidh,  lugach,  liugach,  laraalach  " — Like  the  justice  of  the 
fox,  crooked,  cunning,  corrupt. 

The  administration  of  law  and  justice  throughout  the  Highlands  and  Islands 
before  the  abolition  of  heritable  jurisdictions  was  inadequate — men  being  too 
often  appointed  to  administer  justice  not  from  their  fitness  but  from  their 
influence.  Probably  the  feeling  of  distrust  engendered  by  this  absence  of  even- 
handed  justice  evoked  these  poems  from  the  consciousness  of  the  people  and  led 
them  to  appeal  their  cause  to  a  Higher  Court. 

The  litigant  went  at  morning  dawn  to  a  place  where  three  streams  met. 
And  as  the  rising  sun  gilded  the  moimtain  crests,  the  man  placed  his  two  palms 
edgeways  together  and  filled  them  with  water  from  the  junction  of  the  streams. 
Dipping  his  face  into  this  improvised  basin,  he  fervently  repeated  the  prayer, 

ONNLAIDH  mise  m'  aodann 
''S  na  naodh  gatha  greine, 
Mar  a  dh'  iomilaid  Moire  a  Mac 
Am  bainne  brae  na  breine. 

Gaol  a  bhi  'na  m'  aodann, 
Caomh  a  bhi  'na  m'  ghnuis, 
Caora  meala  'na  mo  theanga, 
M'  anail  mar  an  tuis. 

Is  dubh  am  bail  ud  thall, 
Is  dubh  daoine  th'  ann  ; 
Is  mis  an  eala  bhan, 

Banruinn  os  an  ceann. 

Falbhaidh  mi  an  ainme  Dhe, 
An  riochd  feidh,  an  riochd  each, 
An  riochd  nathrach,  an  riochd  righ : 
Is  treasa  liom  fin  na  le  gach  neach. 


INVOCATIONS  63 


INVOCATION    FOR  JUSTICE 

after  which  he  made  his  way  to  the  court,  feeling  strong  in  the  justice  of  his 
cause.  On  entering  the  court  and  on  looking  round  the  room,  the  applicant  for 
justice  mentally,  sometimes  in  an  undertone,  said — 

'  Dhe,  seun  an  teach  God  sain  the  house 

Bho  steidh  gu  fraigh  ;  From  site  to  summit ; 

M'  fheart  os  cinn  gach  neach.  My  word  above  every  person, 

Feart  gach  neach  fo  m'  thraigh.'  The  word  of  every  person  below  my  foot. 

The  ceremonies  observed  in  saying  these  prayers  for  justice,  like  those 
observed  on  many  similar  occasions,  are  symbolic.  The  bathing  represents 
purification ;  the  junction  of  three  streams,  the  union  of  the  Three  Persons  of 
the  Godhead ;  and  the  spreading  rays  of  the  morning  sun,  divine  grace.  The 
deer  is  symbolic  of  wariness,  the  horse  of  strength,  the  serpent  of  wisdom,  and 
the  king  of  dignity. 

I  WILL  wash  my  face 

In  the  nine  rays  of  the  sun, 

As  Mary  washed  her  Son 

In  the  rich  fermented  milk. 

Love  be  in  my  countenance, 
Benevolence  in  my  mind, 
Dew  of  honey  in  my  tongue, 
My  breath  as  the  incense. 

Black  is  yonder  town. 
Black  are  those  therein, 
I  am  the  white  swan, 
Queen  above  them. 

I  will  travel  in  the  name  of  God, 

In  likeness  of  deer,  in  likeness  of  horse, 

In  likeness  of  serpent,  in  likeness  of  king  : 

Stronger  will  it  be  with  me  than  with  all  persons. 

D  2 


54 


ACHAINE 


ORA   CEARTAIS 

HE,  tha  mi  liuthail  ni'  aodainii, 

Anns  na  naodh  gatha  greiiie, 

Mar  a  liuthail  Moire  a  Mac, 

Am  bainne  brae  breine. 

Meilc  a  bhi  'na  m'  aodann, 
Maon  a  bhi  'na  m'  ghnuis, 
Mire  meala  'na  mo  theanga, 
M'  anail  mar  an  tuis. 


[21] 


Is  dubh  an  taigh  ud  thall. 
Is  duibhe  daoine  a  th'  ann  ; 
Is  mis  an  eala  bhan, 

Banruinn  os  an  ceann. 


Falbhaidh  mi  an  ainme  Dhia, 
An  riochd  fiadh,  an  riochd  each, 
An  riochd  nathar,  an  riochd  righ, 
Is  cathar  mi  na  gach  neach. 


INVOCATIONS  55 


INVOCATION    FOR  JUSTICE 

God,  I  am  bathing  my  face 
In  the  nine  rays  of  the  sun, 
As  Mary  bathed  her  Son 

In  generous  milk  fermented. 

Sweetness  be  in  my  face. 
Riches  be  in  my  countenance. 
Comb-honey  be  in  my  tongue. 
My  breath  as  the  incense. 

Black  is  yonder  house, 
Blacker  men  therein  ; 
I  am  the  white  swan, 
Queen  over  them. 

I  will  go  in  the  name  of  God, 
In  likeness  of  deer,  in  likeness  of  horse. 
In  likeness  of  serpent,  in  likeness  of  king. 
More  victorious  am  I  than  all  persons. 


56 


ACHAINE 


ORA   BUAIDH 

ONNLAIDH  mi  m''  aodann 
"S  na  naoi  gatha  greine, 
Mar  a  dh'  ionnlaid  Moir  a  Mac, 
Am  bainne  bragh  na  breine. 

Mil  a  bhi  'na  m'  bheul, 
Seirc  a  bhi  'na  m'  aodann  ; 
An  gaol  thug  Moire  dha  Mac 

Bhi  an  cridhe  gach  cairc  domlisa. 

Gum  bu  suileach,  cluasach,  briathrach  Dia, 
Da  m'  riarachadh,  is  da  m'  neartachadh  ; 
Gum  bu  dall,  bodhar,  balbh,  sion  sior, 
Mo  luchd  tair  is  mo  luchd  taimhlis. 


[22] 


Teanga  Chalum-chille  'na  mo  cheann, 
Agall  Chalum-chille  'na  mo  chainn ; 
Foisneachd  Mhic  bhuadhaich  nan  gras 
Dhol  thugam-sa  an  lathair  sluaish. 


INVOCATIONS  57 


PRAYER   FOR   VICTORY 

I  BATHE  my  face 

In  the  nine  rays  of  the  sun, 

As  Mary  bathed  her  Son 

In  the  rich  fermented  milk. 

Honey  be  in  my  mouth. 
Affection  be  in  my  face  ; 
The  love  that  Mary  gave  her  Son 

Be  in  the  heart  of  all  ffesh  for  me. 

All-seeing,  all-hearing,  all-inspiring  may  God  be, 
To  satisfy  and  to  strengthen  me ; 
Blind,  deaf,  and  dumb,  ever,  ever  be 
My  contemners  and  my  mockers. 

The  tongue  of  Columba  in  my  head. 
The  eloquence  of  Columba  in  my  speech  ; 
The  composure  of  the  Victorious  Son  of  grace 
Be  mine  in  presence  of  the  multitude. 


58 


ACHAINE 


AN   LIUTHAIL 

A  mi  liuthail  m''  aodainn 
An  caora  caon  na  greine, 
Mar  a  liuthail  Moire  Criosd 
Am  baiiine  miamh  na  li-Eiphit. 

Meilc  bhi  "na  mo  bhial, 

Ciall  bhi  'na  mo  chainn. 

An  gaol  thug  Moire  mhin  dha  Mac 

Bhi  an  cridhe  gach  cairc  dhomhsa. 


[23] 


Gradh  Chriosd  am  choni, 

Cruth  Chriosd  am  chomhnadh, 

Chan  'eil  am  muir  no  'm  fonn 

Na  bheir  buaidh  air  High  an  Domhnuich. 

Bas  Bhride  mu  m'  mhuineal, 
Bas  Mhuire  mu  m'  bhraghad, 
Bas  Mhicheil  dha  m'  liuthail, 
Bas  Chriosda  dha  m'  thearnadh. 


Doigh  eile — 

Bith  a  bhith  'na  m'  bheul, 
Ceil  a  bhith  'na  m'  chainn, 
Bias  na  sile  'na  mo  bhile 
Gon  an  till  mi  nail. 


INVOCATIONS  59 


THE   LUSTRATION 

I  AM  bathing  my  face 
In  the  mild  rays  of  the  sun, 
As  Mary  bathed  Christ 
In  the  rich  milk  of  Egypt. 

Sweetness  be  in  my  moutli, 
Wisdom  be  in  my  speech, 
The  love  the  fair  Mary  gave  her  Son 
Be  in  the  heart  of  all  flesh  for  me. 

The  love  of  Christ  in  my  breast. 

The  form  of  Christ  protecting  me, 

There  is  not  in  sea  nor  on  land 

That  can  overcome  the  King  of  tlic  Lord^s  Day. 

The  hand  of  Hride  about  my  neck, 
Tlie  hand  of  Mary  about  my  breast, 
The  hand  of  Michael  laving  me, 
The  hand  of  Christ  saving  me. 


Variant — 

Force  in  my  mouth. 

Sense  be  in  my  speech, 

The  taste  of  nectar  on  my  li])s, 

Till  I  return  hither. 


60 


ACHAINE 


ORA   BOISILIDH 


[24] 


This  poem  was  taken  down  at  Creagorry,  Benbecula,  on  the  16th  of  December 
1872,  from  Janet  Campbell,  nurse,  Lochskiport,  South  Uist.  The  reciter  had 
many  beautiful  songs  and  lullabies  of  the  nursery,  and  many  instructive 
sayings  and  fables  of  the  animal  world.  These  she  sang  and  told  in  the 
most  pleasing  and  natural  manner,  to  the  delight  of  her  listeners. 
Birds  and  beasts,  reptiles  and  insects,  whales  and  fishes  talked 
and  acted  through  her  in  the  most  amusing  manner,  and  in  the 

OISILEAG  air  th'aois, 

Boisileag  air  th'fhas, 
Boisileag  air  th'  ugan, 
Tuilim  air  a  chail. 


Air  do  chuid  an  chugan  dhut, 
Gruidhim  agus  cal ; 

Air  do  chuid  an  ghabhail  dhut. 
Meal  is  bainne  blath. 


Air  do  chuid  an  chomaidh  dhut, 

Omhan  agus  ais ; 
Air  do  chuid  an  chobhartaich 

Le  bogha  agus  gais. 

Air  do  chuid  an  uidheam  dhut, 
Uibhean  buidhe  Chasg ; 

Air  do  chuid  an  chuileagan, 
M'  ulaidh  agus  m'  agh. 


Air  do  chuid  an  chuilm  dhut, 

Uilim  agus  can ; 
Air  do  chuid  an  chuihdh  dhut 

Cuisilin  mo  ghraidh. 


INVOCATIONS  61 


BATHING   PRAYER 

most  idiomatic  Gaelic.  Her  stories  had  a  charm  for  children,  and  it  was 
delightful  to  see  a  small  cluster  of  little  ones  pressing  round  the  narrator,  all 
eyes,  all  ears,  all  mouth,  and  all  attention,  listening  to  what  the  bear  said  to  the 
bee,  the  fox  to  the  lamb,  the  harrier  to  the  hen,  the  serpent  to  the  pipet,  the 
whale  to  the  herring,  and  the  brown  otter  of  the  stream  to  the  silvery  grilse  of 
the  current.  Those  fair  young  heads,  now,  alas  !  widely  apart,  probably 
remember  some  of  the  stories  heard  at  Janet  Campbell's  knee  better  than  those 
they  afterwards  heard  in  more  formal  schools. 

A  PALMFUL  for  thine  age, 

A  palniful  for  thy  growth, 
A  pahiiful  for  thy  throat, 

A  flood  for  thine  appetite. 

For  thy  sliare  of  the  dainty, 

Crowdie  and  kail ; 
For  thy  share  of  the  taking, 

Honey  and  warm  milk. 

For  thy  share  of  the  supping. 

Whisked  whey  and  milk-product ; 

For  thy  share  of  the  spoil. 

With  bow  and  with  spear. 

For  thy  share  of  the  preparation. 

The  yellow  eggs  of  Easter  ; 
For  thy  share  of  the  treat, 

My  treasure  and  my  joy, 

For  thy  share  of  the  feast 

With  gifts  and  with  tribute  ; 

For  thy  share  of  the  treasure, 
Pulset  of  my  love. 


62  ACHAINE 

Air  do  chuid  an  fhaghaid  dhut, 
Ri  aghaidh  Beinn-a-cheo ; 

Air  do  chuid  an  fhiadhach  dhut, 
Is  riaghladh  air  sloigh. 

Air  do  chuid  an  luchairt, 
An  curtaibh  nan  righ ; 

Air  do  chuid  a  fhlathas  dhut, 
Le  nihathas  is  le  shith. 

A  chuid  nach  fas  's  a  chumhanaich. 
Gum  fas  's  an  dubha-thrath  ; 

A  chuid  nach  fas  's  an  oidhche  dhiot. 
Air  dhruim  a  mheadhon  la. 

Tri  baslach 
Nan  Tri  run, 
Dha  do  chumhn 
Bho  gach  tnu, 
Suil  agus  bas ; 
Baslach  Ti  nan  dul 
Baslach  Chriosda  chumh, 
Baslach  Spiorad  numb, 

Tri-un 

Nan  gras. 


INVOCATIONS  63 

For  thy  share  of  the  chase 

Up  the  face  of  the  Beinn-a-cheo  ; 
For  thy  share  of  the  hunting 

And  the  ruling  over  hosts. 

For  thy  share  of  palaces, 

In  the  courts  of  kings  ; 
For  thy  share  of  Paradise 

With  its  goodness  and  its  peace. 

The  part  of  thee  that  does  not  grow  at  dawn, 

May  it  grow  at  eventide ; 
The  part  of  thee  that  does  not  grow  at  night, 

May  it  grow  at  ridge  of  middle-day. 

The  three  palmfuls 

Of  the  Secret  Three, 

To  preserve  thee 

From  every  envy. 

Evil  eye  and  death  ; 

The  palmful  of  the  God  of  Life, 

The  palmful  of  the  Christ  of  Love, 

The  palmful  of  the  Spirit  of  Peace, 

Triune 

Of  Grace. 


64 


ACHAINE 


DHE   STIUIR   MI 


[25] 


HE  stiuir  mi  le  d'  ghliocas, 
Dhe  smachd  mi  le  d''  cheartas, 
Dhe  foir  mi  le  d'  throcair, 
Dhe  comli'ii  mi  le  d'  chumhachd. 

Dhe  lion  mi  le  d'  lanachd, 
Dhe  dion  mi  le  d'  sgaileachd, 
Dhe  lion  mi  le  d'  ghrasachd, 
Air  ssath  do  Mhic  Unga. 


losa  Criosda  a  shiol  Dhaibhidh, 
Fear-tatliaich  an  teampuill, 
Uan-iobairt  a  gharaidh, 
A  bhasaich  air  mo  shon. 


INVOCATIONS  65 


GOD    GUIDE   ME 

God  guide  me  with  Thy  wisdom, 
God  chastise  me  with  Thy  justice, 
God  help  me  with  Thy  mercy, 
God  protect  me  with  Thy  strength. 

God  fill  me  with  Thy  fullness, 
God  shield  me  with  Thy  shade, 
God  fill  me  with  Thy  grace. 
For  the  sake  of  Thine  Anointed  Son. 

Jesu  Christ  of  the  seed  of  David, 
Visiting  One  of  the  Temple, 
Sacrificial  Lamb  of  the  Garden, 
Who  died  for  me. 


66 


ACHAINE 


BEANNACHADH   CADAIL 


[26] 


The  night  prayers  of  the  people  are  rmraerous.  They  are  called  by  various 
names,  as  :  '  Beannachadh  Beinge  " — Bench-Blessing,  '  Beannachadh  Bobhstair  ' 
— Bolster  Blessing,  '  Beannachadh  Cluasaig ' — Pillow  Blessing,  '  Beannachadh 
Cuaiche  '  —  Couch  Blessing,  '  Coich  Chuaiche '  —  Couch 
Shrining,  '  Altachadh  Cadail ' — Sleep  Prayer ;  and  other 
terms.  Many  of  these  prayers  are  become  mere  fragments 
and  phrases,  supplemented  by  the  people  according  to  their 
wants  and  wishes  at  the  time. 

lODH  do  lamh  dheas,  a  Dhe,  fo  mo  cheann, 
Biodh  do  shoills,  a  Spioraid,  os  mo  chionn, 
Is  biodh  crois  nan  naodh  aingeal  tharam  sios, 
Bho  mhullach  mo  clnnii  gu  ioclidar  mo  bhonn, 
Bho  mhullach  mo  chinn  gu  iochdar  mo  bhoun. 

O  los  gun  lochd,  a  cheusadh  gort 
Fo  bhinn  nan  olc  a  sgiursadh  Thu, 
A  liuthad  olc  a  rinn  mo  chorp  ! 
Nach  urr'  mi  nochd  a  chunntachadh, 
Nach  urr'  mi  nochd  a  chunntachadh. 


A  High  na  fola  firinnich, 
Na  dibir  mi  a  d'  mhuinntireas, 
Na  tagair  orm  mo  mhi-cheartan, 
Is  na  dichuimhnich  a  d'  chunntadh  mi, 
Na  dichuimhnich  a  d'  chunntadh  mi. 


Ciois  Mhoir  is  Mhicheil,  bhi  tharam  ann  an  sith, 
M'  anam  a  bhi  am  firinn,  gun  mhi-run  am  chom, 
M'  anam  a  bhi  an  sith  aig  Sorchair  na  frithe, 
Micheal  crodhal  an  codhail  m'  anama, 

Moch  agus  anmoch,  la  agus  oidhche.     Amen. 


INVOCATIONS  67 


SLEEP   BLESSING 

It  is  touching  and  instructive  to  hear  these  simple  old  men  and  women  in 
their  lowly  homes  addressing,  as  they  9ay  themselves,  '  Dia  mor  nan  dul,  Athair 
nan  uile  bheo,'  the  great  God  of  life,  the  Father  of  all  Mving.  They  press  upon 
Him  their  needs  and  their  desires  fully  and  familiarly,  but  with  all  the  awe  and 
deference  due  to  the  Great  Chief  whom  they  wish  to  approach  and  to  attract, 
and  whose  forgiveness  and  aid  they  would  secure.  And  all  this  in  language  so 
homely  yet  so  eloquent,  so  simple  yet  so  dignified,  that  the  impressiveness 
could  not  be  greater  in  proudest  fane. 

Be  Thy  riglit  hand,  O  God,  under  my  head, 

Be  Thy  light,  O  Spirit,  over  me  shining. 

And  be  the  cross  of  the  nine  angels  over  me  down. 

From  the  crown  of  my  head  to  the  .soles  of  my  feet. 

From  the  crown  of  my  head  to  the  soles  of  my  feet. 

O  Jesu  without  offence,  crucified  cruelly. 
Under  ban  of  the  wicked  Thou  wert  scourged. 
The  many  evils  done  of  me  in  the  body  ! 
That  I  cannot  this  night  enumerate. 

That  I  cannot  this  night  enumerate. 

O  Thou  King  of  the  blood  of  truth, 
Cast  me  not  from  Thy  covenant, 
Exact  not  from  me  for  my  transgressions. 
Nor  omit  me  in  Thy  numbering. 

Nor  omit  me  in  Thy  numbering. 

Be  the  cross  of  Mary  and  of  Michael  over  me  in  peace. 
Be  my  soul  dwelling  in  truth,  be  my  heart  free  of  guile, 
Be  my  soul  in  peace  with  thee.  Brightness  of  the  mountains. 
Valiant  Michael,  meet  thou  my  soul. 

Morn  and  eve,  day  and  night.     May  it  be  so. 


68 


ACHAINE 


THIGEAM  AN  DIUGH  [27] 

HIGEAM  an  diugh  \in  t-Athair, 
Thigeam  an  diugh  'an  Mhac, 
Thigeani  'an  Spiorad  neartor  naomh  ; 
Thigeam  an  diugh  le  Dia, 
Thigeam  an  diugh  le  Criosd, 
Thigeam  le  Spiorad  ioeshlaint  chaomh. 

Dia,  agus  Spiorad,  agus  los, 
Bho  mhullach  mo  chinn, 
Gu  iochdar  mo  bhonn  ; 
Thigeam  le  mo  chliu, 
Falbham  le  mo  theasd, 
Thigeam  thugad,  losa — 
losa,  dean  mo  leasd. 


INVOCATIONS  69 


COME    I   THIS   DAY 

Come  I  this  day  to  the  Father, 

Come  I  this  day  to  the  Son, 

Come  I  to  the  Holy  Sjiirit  powerful ; 

Come  I  this  day  with  God, 

Come  I  this  day  with  Christ, 

Come  I  with  the  Spirit  of  kindly  balm. 

God,  and  Spirit,  and  Jesus, 
From  the  crown  of  my  head 
To  the  soles  of  my  feet ; 
Come  I  with  my  reputation. 
Come  I  with  my  testimony, 
Come  I  to  Thee,  Jesu — 
Jesu,  shelter  nie. 


70 


ACHAINE 


AN   ACHANAIDH   ANAMA 


lOS,  a  nochd, 
Aghair  nam  bochd, 
Cholann  gun  lochd, 
Dh'  f  huilinn  gu  gort, 
Fo  bhinn  nan  olc, 
'S  a  cheusadh. 


Saor  mi  bho  olc, 
Saor  mi  bho  lochd, 
Caomhain  mo  chorp, 
Naomhaich  mi  nochd, 
O  los,  a  nochd, 
'S  na  treig  mi. 


[28] 


Bairig  donih  neart, 
Aghair  nam  feart, 
Stiuir  mi  'na  d'  cheart, 
Stiuir  mi  'na  d'  neart, 
O  los,  'na  d'  neart 
Gleidh  mi. 


INVOCATIONS  71 


THE    SOUL   PLAINT 

O  Jesu  !  to-night, 

Thou  Shepherd  of  tlie  poor, 

Thou  sinless  person 

Who  didst  suffer  full  sore, 

By  ban  of  the  wicked. 

And  wast  crucified. 

Save  me  from  evil, 
Save  me  from  harm. 
Save  Thou  my  body, 
Sanctify  me  to-night, 
O  Jesu  I  to-night, 
Nor  leave  me. 

iMidow  me  with  strength. 
Thou  Herdsman  of  might. 
Guide  me  aright, 
Guide  me  in  Thy  strength, 
O  Jesu  !  in  Thy  strength 
Preserve  me. 


72 


ACHAINE 


URNUIGH   CHADAIL 


[29] 


A  mi  cur  m'  anama  's  mo  chorp 
Air  do  chomaraig  a  nochd,  a  Uhe, 
Air  do  chomaraig,  losa  Criosda, 
Air  do  chomaraig,  a  Spioraid  na  firinne  reidh. 
An  Triuir  a  sheasadh  mo  chuis, 
Is  nach  cuireadh  an  cul  rium  fein. 


Thus,  Athair,  tha  caomh  agus  ceart, 
Thus,  a  Mhic,  thug  air  peacadh  buaidh. 
Thus,  a  Spioraid  Naoimlie  nam  feart, 
Da  mo  ghleidheadh  an  nochd  o  thruaigh  ; 
An  Triuir  a  dheanadh  mo  cheart 
Mo  ghleidheadh  an  nochd  's  gach  uair. 


INVOCATIONS  73 


SLEEPING   rRAYER 

I  AM  placing  my  soul  and  my  body 
On  Thy  sanctuary  this  night,  O  God, 
On  Thy  sanctuary,  O  Jesus  Christ, 
On  Thy  sanctuary,  O  Spirit  of  perfect  truth. 
The  Three  who  would  defend  my  cause. 
Nor  turn  Their  backs  upon  me. 

Thou,  Father,  who  art  kind  and  just. 
Thou,  Son,  who  didst  overcome  death. 
Thou,  Holy  Spirit  of  power. 
Be  keeping  me  this  night  from  harm ; 
The  Three  who  would  justify  me 
Keeping  me  this  night  and  always. 


74 


ACHAINE 


TIUBHRADH   NAN   TRI  [so] 

PIORAID,  tiubhair  dhomh  do  phailteas, 
Athair,  tiubhair  dhomh  do  ghliocas, 
Mhic,  tiubhair  dhomh  na  m'  airceas, 
losa  fo  fhasga  do  sgeith. 

Laigheam  sios  a  nochd, 
Le  Trithinn  mo  neart, 
Le  Athair,  le  losa, 

Le  Spiorad  nam  feart. 


INVOCATIONS  75 


THE   GIFTS   OF   THE   THREE 

Spirit,  give  me  of  Thine  abundance. 
Father,  give  me  of  Thy  wisdom, 
Son,  give  me  in  my  need, 

Jesus  beneath  the  shelter  of  Thy  shield. 

I  lie  down  to-night, 
With  the  Triune  of  my  strength, 
With  the  Father,  with  Jesus, 
With  the  Spirit  of  might. 


76  ACHAINE 


URNUIGH   CHADAIL  [3i] 


lOS  gun  lochd , 

A  Rigli  nam  bochd, 
A  chiosadh  gort 
Fo  bhinn  nan  olc, 
Dion-s,  an  nochd, 
Bho  ludas  mi. 

M'  anam  air  do  laimh,  a  Chriosda, 
A  Righ  na  Cathrach  Ncomh, 
Is  tu  cheannaich  m'  anam,  losa. 
Is  tu  dh'  iobair  beatha  dhomh. 


Teasruig  mi  air  sgath  mo  sprochd, 
Air  sgath  do  phais,  do  lot  is  t'  fhala  fein, 
Is  tabhair  tearuint  mi  an  nochd 
Am  fochar  Cathair  De. 


INVOCATIONS 


SLEEP   PRAYER 

O  Jesu  without  sin. 
King  of  the  poor, 
Who  wert  sorely  subdued 
Under  ban  of  the  wicked, 
Shield  Thou  me  this  night 
From  Judas. 

My  soul  on  Thine  own  arm,  O  Christ, 
Thou  the  King  of  the  City  of  Heaven, 
Thou  it  was  who  boughfst  my  soul,  O  Jesu, 

Thou  it  was  who  didst  sacrifice  Thy  life  for  me. 

Protect  Thou  me  because  of  my  sorrow. 

For  the  sake  of  Thy  passion,  Thy  wounds,  and  Thine  own 

blood. 
And  take  me  in  safety  to-night 

Near  to  the  City  of  God. 


78 


ACHAINE 


BEANNACHD   TAIMH 

N  ainm  an  Tighearn  losa, 
Agus  Spiorad  iocshlaiu  aigh, 
An  ainm  Athar  Israil, 
Sinim  sios  gu  tamh. 

Ma  tha  musal  na  dusal, 
Na  run  air  bith  dhonih  'n  dan, 
Dhia  fuasgail  orni  is  cuartaich  orni. 
Is  fuadaich  nam  mo  namh. 


An  ainm  Athar  priseil. 
Is  Spiorad  iocshlain  aigh, 
An  ainm  Tighearn  losa, 
Sinim  sios  gu  tamh. 


[32] 


Dhia,  cobhair  mi  is  cuartaich  mi, 
O  'n  uair  's  gu  uair  mo  bhais. 


INVOCATIONS  79 


RESTING   BLESSING 

In  name  of  the  Lord  Jesus, 
And  of  the  Spirit  of  healing  balm, 
In  name  of  the  Father  of  Israel, 
I  lay  me  down  to  rest. 

If  there  be  evil  threat  or  quirk. 
Or  covert  act  intent  on  me, 
God  free  me  and  encompass  me, 

And  drive  from  me  mine  enemy. 

In  name  of  the  Father  precious, 
And  of  the  Spirit  of  healing  balm. 
In  name  of  the  Lord  Jesus, 
I  lay  me  down  to  rest. 


God,  help  me  and  encompass  me, 

F'rom  this  hour  till  the  hour  of  my  death. 


80 


ACHAINE 


COISRIG    CADAIL 

UIGHIM  sios  an  nochd 
Le  Muire  min  's  le  Mac, 
Le  Micheal  finn-gheal, 
••S  le  Bride  fo  brat. 

Luighim  sios  le  Dia, 
Is  luighidh  Dia  Hum, 
Cha  luigh  mi  sios  le  Briain. 
'S  cha  luigh  Briain  lium. 


[33] 


A  Dhe  nam  bochd, 
Fòir  orm  an  nochd, 
Na  treig  mi  tort, 
A  f  ionndastaigh, 

Aig  meid  nan  lot 
A  reub  mi  ort, 
Cha  leir  'omh  nochd 
An  cunntachadh. 


A  Righ  na  fola  firinnich, 
Na  dichuimhn  mi  'na  d'  thuinneachadh, 
Na  tagair  mi  's  'na  mi  cheartan, 
Na  dibir  mi  'na  d'  chruinneachadh. 
O  'na  d'  chruinneachadh  ! 


INVOCATIONS  81 


SLEEP   CONSECRATION 

I  LIE  down  to-night 

With  fair  Mary  and  with  her  Son, 

With  pure-white  Michael, 

And  with  Bride  beneath  her  mantle. 

I  lie  down  with  God, 
And  God  will  lie  down  with  me, 
I  will  not  lie  down  with  Satan, 
Nor  shall  Satan  lie  down  with  me. 

0  God  of  the  poor, 
Help  me  this  night. 
Omit  me  not  entirely 
From  Thy  treasure-house. 

For  the  many  wounds 
That  I  inflicted  on  Thee, 

1  cannot  this  night 
Enumerate  them. 

Thou  King  of  the  blood  of  truth, 
Do  not  forget  me  in  Thy  dwelling-place. 
Do  not  exact  from  me  for  my  transgressions, 
Do  not  omit  me  in  Thine  ingathering. 
In  Thine  ingathering. 


82 


ACHAINE 


BEANNACHADH   LEAPA  [34] 

AIGHIM  sios  an  iioclid  mar  is  coir 

An  cluanas  Chriosda  Mac  Oigh  nan  cleachd, 
An  cluanas  Athair  aigh  na  gloir, 
An  cluanas  Spioraid  foir  nam  feart. 


Laighim  sios  an  nochd  le  Dia, 

Is  laighidh  Dia  an  nochd  a  sios  lioni, 

Cha  laigh  mi  sios  an  nochd  le  olc,  ''s  cha  dean 

01c  no  fhiandi  laighe  liom. 

Laighim  sios  an  nochd  le  Spiorad  Naonih, 

Is  laighidh  Spiorad  Naomh  an  nochd  a  sios  liom, 

Laighim  sios  le  Teoiridh  mo  chaoimh, 

Is  laighidh  Teoiridh  mo  chaoimh  a  sios  liom. 


INVOCATIONS  83 


BED   BLESSING 

I  AM  lying  down  to-night  as  beseems 

In  the  fellowship  of  Christ,  son  of  the  Virgin  of  ringlets. 

In  the  fellowship  of  the  gracious  Father  of  glory, 

In  the  fellowship  of  the  Spirit  of  powerful  aid. 

I  am  lying  down  to-night  with  God, 
And  God  to-night  will  lie  down  with  me, 
I  will  not  lie  down  to-night  with  sin,  nor  shall 
Sin  nor  sin's  shadow  lie  down  with  me. 

I  am  lying  down  to-night  with  the  Holy  Spirit, 
And  the  Holy  Spirit  this  night  will  lie  down  with  me, 
I  will  lie  down  this  night  with  the  Three  of  my  love, 
And  the  Three  of  my  love  will  lie  down  with  me. 


84 


ACHAINE 


AN  URNUIGH  CHADAIL    [35] 

HA  mis  a  nis  a  dol  dh'  an  chadal, 
Gu  mu  slan  a  dhuisgeas  mi ; 
Ma  's  a  bas  domh  anns  a  bhas  chadail, 
Gun  ann  air  do  ghairdean  fein 
A  Dhe  nan  gras  a  dhuisgeas  mi ; 

O  air  do  ghairdean  gradhach  fein, 
A  Dhe  nan  gras  a  dhuisgeas  mi ! 


M'  anam  air  do  laimh  dheis,  a  Dhe, 

A  Re  nan  neamha  neonih  ; 

Is  tu  fein  a  cheannaich  mi  le  tThuil, 

Is  tu  thug  do  bheatha  air  mo  shon, 
Comraig  mis  an  nochd,  a  Dhe, 
Is  na  h-eireadh  dhomh  beud  no  cron. 


Am  feadh  bhios  a  cholann  a  tamh  's  a  chadal, 
Biodh  an  t-anam  a  snamh  an  sgath  nam  flathas, 
Micheal  era-gheal  an  dail  an  anama, 
Moch  agus  anmoch,  oidhche  agus  latha, 

Moch  agus  anmoch,  oidhche  agus  latha. 

Amen. 


INVOCATIONS  85 


THE   SLEEP   PRAYER 

I  AM  now  goino-  into  the  sleep, 

Be  it  that  I  in  health  shall  waken  ; 

If  death  be  to  me  in  the  death-sleep. 

Be  it  that  on  Thine  own  arm, 

O  God  of  Grace,  I  in  peace  shall  waken  ; 
Be  it  on  Thine  own  beloved  arm, 
O  God  of  Grace,  that  I  in  peace  shall  waken. 

Be  my  soul  on  Thy  right  hand,  O  God, 

Thou  King  of  the  heaven  of  heavens ; 

Thou  it  was  who  bought'st  me  with  Thy  blood. 

Thou  it  was  who  gavest  Thy  life  for  me, 

Encompass  Thou  me  this  night,  O  God, 
That  no  harm,  no  evil  shall  me  befall. 

Whilst  the  body  is  dwelling  in  the  sleep. 
The  soul  is  soaring  in  the  shadow  of  heaven, 
Be  the  red-white  Michael  meeting  the  soul, 
Early  and  late,  night  and  day, 

Early  and  late,  night  and  day. 

Amen. 


86 


ACHAINE 


COISRIG   CADAIL 


A  mise  laighe  nochd 
Le  A  thai  r,  le  Mac, 
Le  Spiorad  na  firinn, 
Ta  'm  dhion  o  gach  lochd. 

Cha  laigh  mi  le  olc, 
Cha  laigh  olc  liom, 
Ach  laighidh  mi  le  Dia, 
Is  laighidh  Dia  liom. 


[36] 


Dia  agus  Criosd  agus  Spiorad  naomh, 

Is  crois  nan  naodh  aingeal  fionn, 

Da  m'  dhion  mar  Thri  is  mar  Aon, 

Bho  chlar  mhuUach  m'aodainn  jju  faobhar  mo  bhoni 


A  Righ  na  greine  agus  na  gloire, 
Ids  a  Mhic  na  h-Oighe  cubhra, 
Gleidh-sa  sinn  a  glinn  nan  diar, 
Is  a  taigh  nan  diamha  diibhra, 
Gleidh  sinn  a  glinn  nan  diar, 
Is  a  taigh  nan  diamha  dubhra. 


INVOCATIONS  87 


SLEEP   CONSECRATION 

I  AM  lying  down  to-night, 
With  Father,  with  Son, 
With  the  Spirit  of  Truth, 
Who  shield  me  from  harm. 

I  will  not  lie  with  evil, 
Nor  shall  evil  lie  with  me, 
But  I  will  lie  down  with  God, 
And  God  will  lie  down  with  me. 

God  and  Christ  and  Spirit  Holy, 

And  the  ci-oss  of  the  nine  white  angels, 

Be  protecting  me  as  Three  and  as  One, 

From  the  top  tablet  of  my  face  to  the  solos  of  my  feet. 

Thou  King  of  the  sun  and  of  glory. 
Thou  Jesu,  Son  of  the  Virgin  fragrant. 
Keep  Thou  us  from  the  glen  of  tears, 
And  from  the  house  of  grief  and  gloom. 

Keep  us  from  the  glen  of  tears. 

From  the  house  of  grief  and  gloom. 


ACHAINE 


BEANNACHADH   LEAPA  [37] 

J:.!  AIGHIM  sios  an  nochd, 

^/b/?-  Le  Moire  mhin  is  le  Mac, 

-r<  Le  Mathair  mo  High, 

sV  Tha  da  m'  dhion  o  gach  lochd. 

iv^Kjj^'-  Cha  laigh  mi  leis  an  olc, 

■W  -V/'  ^'^'^  laigh  an  t'  olc  liom, 

^bk3«^'  Ach  laighidh  mi  le  Dia, 

Is  laighidh  Dia  liom. 

Dia  agus  Moire  agus  ]\Iicheal  caon, 
Agus  crois  nan  naodh  aingeal  fionn 
Da  m'  dhion  mar  Thri  is  mar  Aon, 
Bho  chlar  m'  aodaiini  gu  faobliar  mo  bhuinn. 

Guidheam  Peadail,  guidheam  Pol, 
Guidheam  Moir  Oigh,  guidheam  am  Mac, 
Guidheam  an  da  Ostal  dochaidh  deug 
Mo  ghleidheadh  bho  bheud  's  bho  lochd  ; 

O  gun  mi  a  dhol  eug  a  nochd. 

Gun  mi  a  dhol  eug  a  nochd ! 

A  Dhia,  agus  a  Mhoire  na  glorach, 

los,  a  Mhic  na  h-Oighe  cubhraidh, 

Siantaibh  sinn  bho  phiantaibh  siorruidh, 

'S  bho  theine  diantaidh  dubhraidh, 
Sinn  bho  phiantaidh  siorruidh, 
'S  bho  theine  diantaidh  dubhraidh. 


i 


INVOCATIONS  89 


BED   BLESSING 

I  AM  lying  down  to-night, 
With  Mary  mild  and  with  her  Son, 
With  the  Mother  of  uiy  King, 
Who  is  shielding  me  from  harm. 

I  will  not  lie  down  with  evil. 
Nor  shall  evil  lie  down  with  me, 
But  I  will  lie  down  with  God, 
And  God  will  lie  down  with  me. 

God  and  Mary  and  Michael  kindly 

And  the  cross  of  the  nine  angels  fair. 

Be  shielding  me  as  Three  and  as  One, 

From  the  brow  of  my  face  to  the  edge  of  my  soles. 

I  beseech  Peter,  I  beseech  Paul, 
I  beseech  Mary,  I  beseech  the  Son, 
I  beseech  the  trustful  Apostles  twelve 
To  preserve  me  from  hurt  and  harm  ; 

O  from  dying  to-night, 

Prom  dying  to-night ! 

O  God  !  O  Mary  of  Glory  ! 

O  Jesu  !  Son  of  the  Virgin  fragrant. 

Sain  Ye  us  from  the  pains  everlasting, 

And  from  the  fire  fierce  and  murky, 
From  the  pains  everlasting. 
And  from  the  fire  fierce  and  murky  ! 


90  ACHAINE 


A   CHOICH   ANAMA  [38] 

The  Soul  Shrine  is  sung  by  the  people  as  they  retire  to 
rest.  They  say  that  the  angels  of  heaven  guard  them  in 
sleep  and  shield  them   from  harm.      Should   any   untoward 

HE  tabhair  aithne  da  f  ainghle  beannaichte, 
Cairn  a  chumail  air  an  staing-sa  nochd, 
Comachadh  crabhaidh,  tabhaidh,  teannachaidh, 
Chumas  a  choich  anama-sa  bho  lochd. 

Teasruig  a  Dhe  an  t-ardrach  seo  a  nochd, 

lad  fein  's  an  cuid  's  an  cliu, 
Tar  iad  o  eug,  o  gliabhadh,  o  lochd, 

''S  o  thoradh  na  farmaid  's  na  mi-ruin. 

Tabhair  duinn,  a  Dhe  na  fois, 

Taingealachd  an  cois  ar  call, 
Bhi  coimhlionadh  do  Jagh  a  bhos, 

'S  tu  fein  a  mhealtuinn  thall. 


INVOCATIONS  91 


THE    SOUL    SHRINE 

event  occur  to  themselves  or  to  their  flocks,  they  avow  that  the  cause  was 
the  deadness  of  their  hearts,  the  coldness  of  their  faith,  and  the  fewness  of 
their  prayers. 

God,  give  charge  lo  Thy  blessed  angels, 

To  keep  guard  around  this  stead  to-night, 

A  band  sacred,  strong,  and  steadfast. 

That  will  shield  this  soul-shrine  from  harm. 

Safeguard  Thou,  God,  this  household  to-night, 
Themselves  and  their  means  and  their  fame, 

Deliver  them  from  death,  from  distress,  from  harm, 
From  the  fruits  of  envy  and  of  enmity. 

Give  Thou  to  us,  O  God  of  peace, 

Thankfulness  despite  our  loss, 
To  obey  Thy  statutes  here  below. 

And  to  enjoy  Thyself  above. 


ACHAINE 


COICH-ANAMA  [39] 

-F)  INGHIL  Dhe,  a  fhuair  mo  churam, 

Bho  Athair  cubhraidh  na  trocaireachd, 
Cuartachadh  caon  na  Cro-Naoimhe 
A  dheanamh  air  mo  choich-anam  a  nochd, 
O  air  mo  choich-anam  a  nochd. 

Fuadaich  uam  gach  cuar  is  ciinnart, 
Cuartaich  mi  air  cuan  na  corach, 
larram  thu  dheanamh  solus  ur  romham, 
O  ainghil  aoibh-ghil,  air  an  oidhche  nochd, 

O  ainghil  aoibh-ghil,  air  an  oidhche  nochd. 


Bi  fein  a  d'  reuil-iuil  os  mo  chionn, 
Sorchair  orm  gach  foirche  is  fonn, 
Stiuir  mo  bharc  air  bharr  an  liuinn, 
Chon  cala  tamh  an  samhchair  thonn, 

Chon  cala  tamh  an  samhchair  thonn. 


INVOCATIONS  93 


SOUL-SHRINE 

Thou  angel  of  God  who  hast  charge  of  me 
From  the  fragrant  Fatlier  of  mercifuhiess, 
The  gentle  encompassing  of  the  Sacred  Heart 
To  make  round  my  soul-shrine  this  night. 
Oh,  round  my  soul-shrine  this  night. 

Ward  from  me  every  distress  and  danger. 
Encompass  my  course  over  the  ocean  of  truth, 
I  pray  thee,  place  thy  pure  light  before  me, 
O  bright  beauteous  angel  on  this  very  night, 
Bright  beauteous  angel  on  this  very  night. 

Be  Thyself  the  guiding  star  above  me. 
Illume  Thou  to  me  every  reef  and  shoal, 
Pilot  mv  barque  on  the  crest  of  the  wave, 
To  the  restful  haven  of  the  waveless  sea. 

Oh,  the  restful  haven  of  the  waveless  sea. 


94  ACHAINE 


LAIGHIIM   AM   LEABAIDH         [4o] 

AIGHIM  am  leabaidh, 
Mar  a  laighinn  's  an  uaigh, 
Do  ruighe  ri  m'  mhuineal, 

Mhic  Mhuire  nam  buadh. 

Bidh  ainghlean  da  m'  fhaire 
'S  mi  am  laighe  an  suain, 
■"S  bidh  ainghlean  da  m'  chaithris 
'S  mi  \\  cadal  na  h-uaigh. 

Bidh  Uiril  ri  m'  chasan, 
Bidh  Airil  ri  ni  chul, 
Bidh  Gabrail  ri  m'  bhathais, 
'S  bidh  Rafal  ri  m'  thubh. 

Bidh  Micheal  le  m'  anam 
Sgiath  dhaingean  mo  ruin  ! 
'S  bidh  an  Leighe  Mac  Moire, 
Cur  na  seile  ri  m'  shuil, 

'S  bidh  an  Leighe  Mac  Moire, 

Cur  na  seile  ri  m'  shuil ! 


INVOCATIONS  95 


I    LIE    IN   MY    BED 

I  LIE  in  my  bed 

As  I  would  lie  in  the  grave, 

Thine  arm  beneath  my  neck, 

Thou  Son  of  Mary  victorious. 

Angels  shall  watch  me 
And  I  lying  in  slumber, 
And  angels  shall  guard  me 
In  the  sleep  of  the  grave. 

Uiriel  .shall  be  at  my  feet, 
Ariel  shall  be  at  my  back, 
Gabriel  shall  be  at  my  head, 

And  Raphael  shall  be  at  my  side. 

Michael  shall  be  with  my  soul. 
The  strong  shield  of  my  love  ! 
And  the  Physician  Son  of  Mary 
Shall  put  the  salve  to  mine  eye, 
The  Physician  Son  of  Mary 
Shall  put  the  salve  to  mine  eye  ! 


96 


ACHAINE 


URNUIGH    MADUINN 


[41] 


AING  dhut  losda  Criosda, 

Thug  mis  a  nios  o  'n  oidhche  'n  raoir 
Chon  solas  soillse  an  la  'n  diugh, 
Chon  sonas  siorruidh  a  chosnadh  dha  m"'  anam, 
An  cion  na  fal  a  dhoirt  thu  dhomli. 

Cliu  dhut  fein  a  Dhe  gu  brath, 

An  sgath  gach  agh  a  bhairig  thu  orni — 

Mo  bhiadh,  mo  bhriathar,  mo  ghnionih,  mo  chail, 


'S  tha  mi  griosad  ort 

Mo  dhion  bho^n  olc. 

Mo  dhion  bho  lochd. 

Mo  shian  an  nochd 

"■S  mi  iosal  bochd, 

O  Dhia  nam  bochd  ! 

O  Chriosd  nan  lot ! 

Thoir  ciall  dhomh  'n  cois  do  ghrais. 


Gun  coraich  an  Ti  Naomha  mi. 
Gun  comhnaich  air  niuir  ''s  air  tir  mi, 
'S  gun  treoraich  o  ir  gu  ir  mi 
Chon  sith  na  Cathair  Shiorruiche, 
Sith  na  Cathair  Shiorruiche. 


INVOCATIONS  97 


MORNING   PRAYER 

Thajjks  be  to  Thee,  Jesus  Christ, 
Who  brought'st  me  up  from  last  night, 
To  the  gladsome  light  of  this  day, 
To  win  everlasting  life  for  my  soul, 
Through  the  blood  Thou  didst  shed  for  me. 

I'raise  be  to  Thee,  O  God,  for  ever. 

For  the  blessings  Thou  didst  bestow  on  me- 

My  food,  my  speech,  my  work,  my  health. 


And  I  beseech  Thee 

To  shield  me  from  sin. 

To  shield  me  from  ill, 

To  sain  me  this  night, 

And  I  low  and  poor, 

O  God  of  the  poor  ! 

O  Christ  of  the  wounds  ! 

Give  me  wisdom  along  with  Thy  grace. 

May  the  Holy  One  claim  me, 
And  protect  me  on  sea  and  on  land. 
And  lead  me  on  from  step  to  step, 
To  the  peace  of  the  Everlasting  City, 
The  peace  of  the  Everlasting  City  ! 


d8 


ACHAINE 


AN   TIONNSGANN 

AING  dhuit,  a  Dhe 
Thug  mise  bho  'n  de 
Gu  tos  an  diugh, 
Chum  solas  siorruidh 
A  chosnadh  dha  m'  chre 
Le  feuni  maith. 
^S  air  son  gach  tiodhlac  sith 
A  dh'iobair  thu  dhomh, 
Mo  smuaine,  mo  bhriathra, 
Mo  ghniamha,  mo  thoil, 
Tha  mi  tionnsgann  duit. 
Tha  mi  'g  urnuigh  riut, 
Tha  mi  griasad  ort, 
Mo  chumail  bho  kichd, 
Mo  chomhnadh  an  nochd, 
Air  sgath  do  lot, 
Le  oifreil  do  ghrais. 


[421 


INVOCATIONS  99 


THE   DEDICATION 

Thanks  to  Thee,  God, 

Who  brought'st  me  from  yesterday 

To  the  beginning  of  to-day. 

Everlasting  joy 

To  earn  for  my  soul 

With  good  intent. 

And  for  every  gift  of  peace 

Thou  bestowest  on  me, 

My  thoughts,  my  words. 

My  deeds,  my  desires 

I  dedicate  to  Thee. 

I  supplicate  Thee, 

I  beseech  Thee, 

To  keep  me  from  offence, 

And  to  shield  me  to-night. 

For  the  sake  of  Thy  wounds 

With  Thine  offering  of  grace. 


100 


ACHAINE 


ACHANAIDH   TAIMH 


[43] 


HE,  teasruig  an  tigh,  an  teine,  's  an  tan, 

Gach  aon  ta  gabhail  tamh  an  seo  an  nochd. 
Teasruig  mi  fein  's  mo  chroilean  graidh. 
Is  gleidh  sinn  bho  lamh  's  bho  lochd ; 
Gleidh  sinn  bho  namh  an  nochd. 
Air  sgath  Mhic  Mhuire  Mhathar 
'S  an  ait-s  's  gach  ait  a  bheil  an  tamh  an  nochd. 
Air  an  oidhche  nochd  's  gach  aon  oidhche, 
An  oidhche  nochd  's  gach  aon  oidhche. 


INVOCATIONS  101 


A   RESTING   PRAYER 

God  shield  the  house,  the  fire,  the  kine, 
Every  one  who  dwells  herein  to-night. 
Shield  myself  and  my  beloved  group, 
Preserve  us  from  violence  and  from  harm  ; 
Preserve  us  from  foes  this  night. 
For  the  sake  of  the  Son  of  the  Mary  Mother, 
In  this  place,  and  in  every  place  wherein  they  dwell  to-night, 
On  this  night  and  on  every  night, 
This  night  and  every  night. 


102 


ACHAINE 


TEISREADH   TAIGHE 


[44] 


HE,  beannaich  an  ce  's  na  bheil  aiin, 
Dhe,  beannaich  mo  cheile  is  mo  chlann, 
Dhe,  beannaich  an  re  a  ta  'na  m'  cheann. 
Is  beannaich,  a  Dhe,  laimhseachadh  mo  laimh  ; 
An  am  domh  eirigh  's  a  mhaduinn  mhoich, 
Is  laighe  air  leabaidh  anamoich, 

Beannaich  m'  eirigh  "s  a  mhaduinn  mhoich, 
Is  mo  laighe  air  leabaidh  anamoich. 


Dhe,  teasruig  an  teach  's  an  t-ardrach, 
Dhe,  coistrig  a  chlann  mhathrach, 
Dhe,  cuartaich  an  spreidh  's  an  t-alach  ; 
Bi-sa  fein  na'n  deigh  's  da'n  taladh, 
Duair  dhireas  ni  ri  frith  's  ri  fruan, 
Duair  shineas  mi  a  sios  an  suan, 

Duair  dhireas  ni  ri  frith  's  ri  fruan, 
Duair  shineas  mi  an  sith  gu  suan. 


INVOCATIONS  103 


HOUSE   PROTECTING 

God,  bless  the  world  and  all  that  is  therein. 
God,  bless  my  spouse  and  my  children, 
God,  bless  the  eye  that  is  in  my  head, 
And  bless,  O  God,  the  handling  of  my  hand  ; 
What  time  I  rise  in  the  morning  early, 
What  time  I  lie  down  late  in  bed, 

Bless  my  rising  in  the  morning  early. 
And  my  lying  down  late  in  bed. 

God,  protect  the  house,  and  the  household, 
God,  consecrate  the  children  of  the  motherhood, 
God,  encompass  the  flocks  and  the  young ; 
Be  Thou  after  them  and  tending  them. 
What  time  the  flocks  ascend  hill  and  wold, 
What  time  I  lie  down  to  sleep. 

What  time  the  flocks  ascend  hill  and  wold. 
What  time  I  lie  down  in  peace  to  sleep. 


104 


ACHAINE 


BEANNACHADH   TAIGHE 

HE,  beannaich  an  taigh, 
Bho  steidh  gu  staidh, 
Bho  chrann  gu  fraigh, 
Bho  cheann  gu  saidh, 
Bho  dhronn  gu  traigh, 
Bho  sgoiiii  gu  sgaith, 
Eadar  bhonn  agus  bhraighe, 
Bhonn  agus  bhraighe. 


[45] 


INVOCATIONS  105 


BLESSING    OF   HOUSE 

God  bless  the  house, 
From  site  to  stay. 
From  beam  to  wall. 
From  end  to  end, 
From  ridge  to  basement, 
From  balk  to  roof-tree. 
From  found  to  summit. 
Found  and  summit. 


106 


ACHAINE 


CO  DHA  DHIOLAS  MI  CIOS 


[46] 


O  dha  dliiolas  mi  cios 

An  aium  Mhicheil  o'li  aird  ? 
Thugam  deachamh  dhe  \n  ni, 
Dh'  an  Diobaraeh  Aigh. 

Air  sgath  na  chuniia  mi, 
Do  shitii  is  d'a  bhaigh. 
Tog  m'  anam  riut,  a  Mhic  De, 
Na  treis  mi  gu  brath. 


Cuimhnich  orm  aims  an  t-sliabh, 

Fo  do  sgiath  dean-sa  mo  sgail ; 

Charra  na  firinn  na  dibir  mi'n  cian 

B'e  mo  mhiann  bhi  gu  siorruidh  "na  d'  dhail. 


Tabhair  domh  trusgan  bainnse, 
Biodh  ainghlean  a  cainnt  rium  's  gach  cas, 
Biodh  ostail  naomha  da  m'  dhion, 
Moire  mhin  is  thus,  losa  nan  gras. 

Moire  mhin  is  thus,  lusa  nan  gras. 


INVOCATIONS  107 


TO    WHOM    SHALL    I    OFFER   OBLATION 

To  whom  shall  I  offer  oblation 
In  name  of  Michael  on  high  ? 
I  will  give  tithe  of  my  means 
To  the  forsaken  illustrious  One. 

Because  of  all  that  I  have  seen, 

Of  His  peace  and  of  His  mercy, 

Lift  Thou  my  soul  to  Thee,  O  Son  of  God, 

Nor  leave  me  ever. 

Remember  me  in  the  mountain, 
Under  Thy  wing  shield  Thou  me  ; 
Rock  of  truth,  do  not  forsake  me. 
My  wish  it  were  ever  to  be  near  Thee. 

Give  to  me  the  wedding  garment. 

Be  angels  conversing  with  me  in  every  need, 

Be  the  holy  apostles  protecting  me. 

The  fair  Mary  and  Thou,  Jesu  of  grace. 

The  fair  Mary  and  Thou,  Jesu  of  grace. 


108 


ACHAINE 


EARNA   MHOIRE 


[47] 


AILT,  a  Mhoire  !  failt,  a  Mhoire  ! 

Righinn  nan  gras,  Mathair  na  trocair ; 
Failt,  a  Mhoire,  air  mhodh  gun  choimeas, 

Geil  ar  slainte,  fath  ar  solais. 

Riut  tha  sinne,  dh'  oidhch  's  a  latha, 

Sliochd  seachranach  Adhanih  is  Eubha, 

Togail  ar  guth  's  ag  achan. 

An  gul  's  an  gal 's  an  deura. 


Tabhair  duinn,  a  Fhreimh  an  aigh, 
O  's  tu  copan  nan  grasa  fial, 

Creid  Eoin,  is  Pheaid,  is  Phail, 

Le  sgeith  Airil  an  aird  nan  nial. 


Deoin  dhuinn,  a  gheug  dhonn, 
Aros  ann  am  Foun  na  sith, 

Tamil  o  ghabhadh  's  o  anradh  thonn, 
Fo  sgath  toraidh  do  bhronu,  los. 


INVOCATIONS  109 


HAIL,   MARY 

Hail,  Mary  !  hail,  Mary  ! 

Queen  of  grace,  Mother  of  mercy  ; 
Hail,  Mary,  in  manner  surpassing. 

Fount  of  our  health,  source  of  our  joy. 

To  thee  we,  night  and  day. 

Erring  children  of  Adam  and  Eve, 
Lift  our  voice  in  supplication. 

In  groans  and  grief  and  tears. 

Bestow  upon  us,  thou  Root  of  gladness. 

Since  thou  art  the  cup  of  generous  graces. 

The  faith  of  John,  and  Peter,  and  Paul, 

With  the  wings  of  Ariel  on  the  heights  of  the  clouds. 

Vouchsafe  to  us,  thou  golden  branch, 

A  mansion  in  the  Realm  of  peace, 
Rest  from  the  perils  and  stress  of  waves. 

Beneath  the  shade  of  the  fruit  of  thy  womb,  Jesu. 


no 


ACHAINE 


FAILTE   A   MHOIRE  [48] 

AILTE  dhuit,  a  Mhoire  Mhathair  ! 
Tha  thu  Ian  dhe  na  grasan  caomh, 
Tha  'n  Tighearna  Uia  maille  riut  a  ghnath. 
Beannaicht  thu,  Mhairi,  am  measg  nam  mnai, 
Beannaicht  toradh  do  bhronn,  losa, 
Beannaicht  thu,  Righinn  an  ais ; 
A  Naonih  Mhoire,  a  Mhathair  losa, 
Guidh  air  mo  shon-sa,  peacach  truagh, 
Nis  agus  aig  uair  mo  bhais, 

Nis  agus  aig  uair  mo  bhais ! 


INVOCATIONS  111 


HAIL   TO   THEE,    MARY 

Hail  to  thee,  Mary,  Mother  ! 
Thou  art  full  of  loving  grace. 
The  Lord  God  is  always  witli  thee. 
Blessed  art  thou  Mary  among  women, 
Blessed  is  the  fruit  of  thy  womb,  Jesus, 
Blessed  art  thou.  Queen  of  grace  ; 
Thou  holy  Mary,  thou  Mother  of  Jesus, 
Plead  for  me  a  miserable  sinner, 
Now  and  at  the  hour  of  death, 

Now  and  at  the  hour  of  death  ! 


112 


ACHAINE 


AN    CATH   NACH   TAINIG 

OSA  Mhic  Mhoire  eighim  air  th'  ainm, 
Is  air  ainm  Eoin  ostail  ghradhaich, 
Is  air  ainm  gach  naoimh  ^s  an  domhan  dearg, 
Mo  thearmad  's  a  chath  nach  tainig. 

Mo  thearmad  's  a  chath  nach  tainig. 

Duair  theid  am  beul  a  dhunadh, 
Duair  theid  an  t-suil  a  dhruideadh, 
Duair  sguireas  an  anail  da  struladh, 
Duair  sguireas  an  cridhe  da  bhuille, 
Sguireas  an  cridhe  de  bhuille. 

Duair  theid  am  Breitheamh  dh'  an  chathair, 
Is  a  theid  an  tagradh  a  shuidheach, 
losa  Mhic  Mhoire  cobliair  air  m'  anam, 
A  Mhicheil  mhin  gobh  ri  mo  shiubhal. 

losa  Mhic  Mhoire  cobhair  air  m'  anam  ! 

A  Mhicheil  mhin  gobh  ri  mo  shiubhal ! 


[49] 


INVOCATIONS  113 


THE    BATTLE   TO    COME 

Jesus,  Thou  Son  of  Mary,  I  call  on  Thy  name, 
And  on  the  name  of  John  the  apostle  beloved. 
And  on  the  names  of  all  the  saints  in  the  red  domain, 
To  shield  me  in  the  battle  to  come, 

To  shield  me  in  the  battle  to  come. 

When  the  mouth  shall  be  closed, 
When  the  eye  shall  be  shut. 
When  the  breath  shall  cease  to  rattle. 
When  the  heart  shall  cease  to  throb. 

When  the  heart  shall  cease  to  throb. 

When  the  Judge  shall  take  the  throne. 
And  when  the  cause  is  fully  pleaded, 
O  Jesu,  Son  of  Mary,  shield  Thou  my  soul, 
O  Michael  fair,  acknowledge  my  departure. 

O  Jesu,  Son  of  Mary,  shield  Thou  my  soul ! 

O  Michael  fair,  receive  my  departure  ! 


114 


ACHAINE 


AM  BEANNACHADH   BAISTIDH 


[50] 


It  is  known  that  a  form  of  baptism  prevailed  among  the  Celts  previous  to  the 
introduction  of  Christianity,  as  forms  of  baptism  prevail  among  pagan  people 
now.  Whenever  possible  the  Celtic  Church  christianized  existing  ceremonies 
and  days  of  special  observance,  grafting  the  new  on  the  old,  as  at  a  later  day 
Augustine  did  in  southern  Britain.  Immediately  after  its  birth  the  nurse  or  other 
person  present  drops  three  drops  of  water  on  the  forehead  of  the  child.  The 
first  drop  is  in  the  name  of  the  Father,  representing  wisdom  ;  the  second  drop 
is  in  the  name  of  the  Son,  representing  peace  ; 
the  third  drop  is  in  the  name  of  the  Spirit, 
representing  purity.     If  the  child  be  a  male 

HI,  tha  comhnadh  nan  ard, 

Tiur  do  bheannachd  'na  thrath, 
Cuimhnich-s''  leanabh  mo  chri, 
An  Ainm  Athar  na  sith ; 
Trath  chuireas  sagart  an  High 
Air  uisge  na  brigh, 
Builich  da  beannachd  nan  Tri 
Ta  lionadh  nan  ard. 
Beannachd  nan  Tri 
Ta  lionadh  nan  ard. 


Crath  nuas  air  do  ghras, 
Tabh  dha  feart  agus  fas, 
Tabh  dha  trein  agus  treoir, 
Tabh  dha  seilbh  agus  coir, 
Rian  agus  ciall  gun  gho, 
Gliocas  aingeal  r''a  lo, 
Chum''s  gun  seas  e  gun  sgeo 
'Na  d'  lathair. 
Gun  seas  e  gun  sgeo 
'Na  d'  lathair. 


INVOCATIONS  115 


THE   BAPTISM   BLESSING 

the  name  '  Maol-donihnuich,'  if  a  female  the  name  '  Griadach,'  is  applied  to  it 
temporarily.  '  Maol-domhnuich  '  means  tonsured  of  the  Lord,  and  '  Griadach  ' 
is  rendered  Gertrude.  When  tlie  child  Is  ecclesiastically  baptized — generally 
at  the  end  of  eight  days — the  temporary  is  superseded  by  the  permanent  name. 
This  lay  baptism  is  recognised  by  the  Presbyterian,  the  Anglican,  the  Latin, 
and  the  Greek  Churches.  If  tlie  child  were  not  thus  baptized  it  would  need 
to  be  carefully  guarded  lest  the  fairies  should  spirit  it  away  before  the 
ecclesiastical  baptism  took  place,  when  their  power  over  it  ceased.  The  lay 
baptism  also  ensured  that  in  the  event  of  death  the  child  should  be  buried  in 
consecrated  ground. 

Thou  Being  who  inliabitest  the  heights 
Imprint  Tliy  blessing  betimes, 
Remember  Thou  the  child  of  my  body. 
In  Name  of  the  Father  of  peace  ; 
When  the  priest  of  the  King- 
On  him  puts  the  water  of  meaning, 
Grant  him  the  blessing  of  the  Three 
Who  fill  the  heights. 
The  blessing  of  the  Three 
Who  fill  the  heights. 

Sprinkle  down  upon  him  Thy  grace. 

Give  Thou  to  him  virtue  and  growth, 

Give  Thou  to  him  strength  and  guidance, 

Give  Thou  to  him  flocks  and  possessions, 

Sense  and  reason  void  of  guile. 

Angel  wisdom  in  his  day. 

That  he  may  stand  without  reproach 

In  Thy  presence. 
He  may  stand  without  reproach 

In  Thy  presence. 


116 


ACHAINE 


AN   TREORAICH   ANAMA 


[51] 


Death  blessings  vary  in  words  but  not  in  spirit.  These  death  blessings  are 
known  by  various  names,  as  :  '  Beannachadh  Bais,'  Death  Blessing,  '  Treoraich 
Anama,'  Soul  Leading,  '  Fois  Anama,'  Soul  Peace,  and  other  names  familiar  to 
the  people. 

The  soul  peace  is  intoned,  not  necessarily  by  a  cleric,  over  the  dying,  and  the 
man  or  the  woman  who  says  it  is  called  '  anam-chara,'  soul-friend.  He  or  she 
is  held  in  special  affection  by  the  friends  of  the  dying  person  ever  after.  The 
soul  peace  is  slowly  sung — all  present  earnestly  joining  the  soul-friend  in 
beseeching  the  Three  Persons  of  the  Godhead  and  all  the  saints  of  heaven  to 
receive  the  departing  soul  of  earth.  During  the  prayer  the  soul-friend  makes 
the  sign  of  the  cross  with  the  right  thumb  over  the  lips  of  the  dying. 

The  scene  is  touching  and  striking  in  the  extreme,  and  the  man  or  woman  is 
not  to  be  envied  who  could  witness  unmoved  the  distress  of  these  lovable  people 
of  the  West  taking  leave  of  those  who  are  near  and  dear  to  them  in  their 
pilgrimage,  as  they  say,  of  crossing  'abhuinn  dubh  a  bhais  ' — the  black  river  of 

death  ;  '  cuan  mor  na  duibhre ' — the  great  ocean  of  darkness ; 

and  *  beanntaibh  na  bith-bhuantachd ' — the  mountains  of  eternity. 

The  scene  may  be  in  a  lowly  cot  begrimed  with  smoke  and 

N  t-anam-s'  air  do  laimh,  a  Chriosda, 
A  Righ  na  Cathrach  Neomh. 

Amen. 
Bho  is  tus,  a  Chriosd,  a  cheannaich  an  t-anam-s", 
Biodh  a  shith  air  do  theannal  fein. 

Amen. 
Is  biodh  Micheal  mil,  ard  righ  nan  aingeal, 
A  reiteach  an  rathaid  romh  'n  anam-s',  a  Dhe. 

Amen. 
O  Micheal  mil  an  sith  riut,  anaim. 
Is  a  reiteach  dhuit  rathaid  gu  flathas  Mhic  De. 

Amen. 


INVOCATIONS  117 


THE   SOUL   LEADING 

black  with  age,  but  the  heart  is  not  less  warm,  the  tear  is  not  less  bitter,  and 
the  parting  is  not  less  distressful,  than  in  the  court  of  the  noble  or  in  the  palace 
of  royalty. 

'  Nowhere  beats  the  heart  so  kindly 
As  beneath  the  tartan  plaid.' — Ayton. 

According  to  the  old  people  : — 

'  Duair  a  bheir  an  duine  suas  an  ospag  chithear  an  t-anara  air  cleas  meall 
soluis  ag  eirigh  a  suas  anns  na  neoil.     Thcircar  an  uair  sin  : — 
Tha  'n  t-anara  truagh  a  nis  fo  sgaoil 
An  taobh  a  muigh  dh'  an  chaim  ; 
A  Chriosd  chaoimh  nam  beannachd  saor 
Cuartaich  mo  ghaol  'na  aim.' 
When  a  person  gives  up  the  ghost  the  soul  is  seen  ascending  Hke  a  bright 
ball  of  light  into  the  clouds.     Then  it  is  said  : — 

The  poor  soul  is  now  set  free 
Outside  the  soul-shrine ; 
O  kindly  Christ  of  the  free  blessings, 
Encompass  Thou  my  love  in  time. 

Be  this  soul  on  Thine  arm,  0  Christ, 
Thou  King  of  the  City  of  Heaven. 

Amen. 
Since  Thou,  O  Christ,  it  was  who  bought'st  this  soul. 
Be  its  peace  on  Thine  own  keeping. 

Amen. 

And  may  the  strong  Michael,  high  king  of  the  angels, 
Be  preparing  the  path  before  this  soul,  O  God. 

Amen. 
Oh  !  the  strong  Michael  in  peace  with  thee,  soul, 
And  preparing  for  thee  the  way  to  the  kingdom  of  the  Son 
of  God. 

Amen. 


118 


ACHAINE 


AM    BEANNACHADH   BATS 


[52] 


HIA,  na  diobair  a  bhean  a  d''  nihuinntireas,   [fear 
Agus  a  liuth  olc  a  rinn  a  corp, 
Nach  urr  i  nochd  a  chunntaclias ; 
A  liuth  olc  a  rinn  a  corp, 
Nach  urr  i  nochd  a  chunntaclias. 

An  t-anani-s'  air  do  laimh,  a  Chriosda, 

A  Righ  na  Cathrach  Neomh. 
Bho's  tu,  a  Chriosda,  cheannaich  an  t-anam, 
An  am  tomhas  na  meidhe, 
An  am  tobhar  na  breithe, 
Biodh  e  nis  air  do  dheas  laimh  fein, 
O  air  do  dheas  laimh  fein, 


Is  biodh  Naomh  Micheal,  righ  nan  aingeal. 

Tighinn  an  codhail  an  anama. 

Is  ga  threorachadh  dachaidh 

Gu  flathas  Mhic  De. 

Naomh  Micheal,  ard  righ  nan  aingeal, 
Tighinn  an  codhail  an  anama. 
Is  ga  threorachadh  dachaidh 
Gu  flathas  Mhic  De. 


INVOCATIONS  119 


THE    DEATH   BLESSING 

God,  omit  not  this  woman  from  Thy  covenant,  [man 

And  the  many  evils  which  she  in  the  body  committed, 
That  she  cannot  this  night  enumerate. 

The  many  evils  that  she  in  the  body  committed. 

That  she  cannot  this  night  enumerate. 

Be  this  soul  on  Thine  own  arm,  O  Christ, 
Thou  King  of  the  City  of  Heaven, 
And  since  Thine  it  was,  O  Christ,  to  buy  the  soul, 
At  the  time  of  the  balancing  of  the  beam, 
At  the  time  of  the  bringing  in  the  judgment. 
Be  it  now  on  Thine  own  right  hand. 
Oh  !  on  Thine  own  right  hand. 

And  be  the  holy  Michael,  king  of  angels, 

Coming  to  meet  the  soul. 

And  leading  it  home 

To  the  heaven  of  the  Son  of  God. 

The  Holy  Michael,  high  king  of  angels, 

Coming  to  meet  the  soul, 

And  leading  it  home 

To  the  heaven  of  the  Son  of  God. 


120  ACHAINE 


FOIS   ANAMA  I 

^v,^  'S  tus  a  Cliriosd  a  cheannaich  an  t-anam- 
'•7/Ai\    1^'  ^'"'^  dioladh  na  beatha, 
i^-'.lU    Ri  linn  bruchdadh  na  falluis, 
SjJi^lE'  Ri  linn  iobar  na  creadha, 
v\-\\vl||    Ri  linn  dortadh  na  fala, 
'JjtJ/l     Ri  linn  cothrom  na  meidhe, 
^^        Ri  linn  sgathadh  na  h-anal, 
Ri  linn  tabhar  na  breithe, 
Biodh  a  shith  air  do  theannal  fein  ; 
losa  Criosda  Mhic  Moire  mine, 
Biodh  a  shith  air  do  theannal  fein, 
O  los  !  air  do  theannal  fein. 

Is  bitheadh  Micheal  geal  caomh, 
Ard  righ  nan  aingeal  naomh. 
An  cinnseal  an  anania  ghaoil, 
Ga  dhion  dh'an  Triu  barra-chaon, 
O  !  dh'aii  Triu  barra-chaon. 


INVOCATIONS  121 


SOUL    PEACE 

Since  Thou  Christ  it  was  who  didst  buy  the  soul — 
At  the  time  of  yielding  the  life, 
At  the  time  of  pouring  the  sweat. 
At  the  time  of  offering  the  clay, 
At  the  time  of  shedding  the  blood. 
At  the  time  of  balancing  the  beam. 
At  the  time  of  severing  the  breath. 
At  the  time  of  delivering  the  judgment, 
Be  its  peace  upon  Thine  own  ingathering  ; 
Jesus  Christ  Son  of  gentle  Mary, 
Be  its  peace  upon  Thine  own  ingathering, 
O  Jesus  !  upon  Thine  own  ingathering. 

And  may  Michael  white  kindly, 
High  king  of  the  holy  angels, 
Take  possession  of  the  beloved  soul. 
And  shield  it  home  to  the  Three  of  surpassing  love. 
Oh  !  to  the  Three  of  surpassing  love. 


122 


ACHAINE 


A    GHEALACH    UR 


M 


This  little  prayer  is  said  by  old  men  and  women  in  the  islands  of  Barra.  When 
they  first  see  the  new  moon  they  make  their  obeisance  to  it  as  to  a  great  chief. 
The  women  curtsey  gracefully  and  the  men  bow  low,  raising  their  bonnets 
reverently.  The  bow  of  the  men  is  peculiar,  partaking  somewhat  of  the  curtsey 
of  the  women,  the  left  knee  being  bent  and  the  right  drawn  forward  towards 
the  middle  of  the  left  leg  in  a  curious  but  not  inelegant  manner. 

The  fragment  of  moon-worship  is  now  a  ra.itter  of  custom  rather  than  of 
belief,  although  it  exists  over  the  whole  British  Isles. 


N  ainm  Spiorad  Naonih  nan  gras, 
An  ainm  Athar  na  Cathrach  aigh. 
An  ainm  losa  thug  dhinn  am  bas, 
O  !  an  ainm  na  Tri  tha  d'  ar  dion  's  gach  cas, 
Ma's  math  a  fhuair  thu  sinn  an  nochd, 
Seachd  fearr  gum  fag  thu  sinn  gun  loehd, 
A  Ghealach  gheal  nan  trath, 
A  Ghealach  gheal  nan  trath. 


The  following  versification  is  by  Mr  John  Henry  Dixon,  Inveran  ; 

In  name  of  the  Father  .(Vlmighty, 
In  name  of  the  Glorious  Son, 
In  name  of  the  Holy  Spirit, 
By  grace  of  the  Three-in-One. 

If  to-night,  O  moon,  thou  hast  found  us 
In  peaceful,  happy  rest. 


INVOCATIONS  123 


THE   NEW  INIOON 

In  Cornwall  the  people  nod  to  the  new  moon  and  turn  silver  in  their  pockets. 
In  Edinburgh  cultured  men  and  women  turn  the  rings  on  their  fingers  and 
make  their  wishes.  A  young  English  lady  told  the  writer  that  she  had  always 
been  in  the  habit  of  bowing  to  the  new  moon,  till  she  had  been  bribed  out  of  it 
by  her  father,  a  clergyman,  putting  money  in  her  pocket  lest  her  lunar  worship 
should  compromise  him  with  his  bishop.  She  naively  confessed,  however,  that 
among  the  free  mountains  of  Loch  Etive  she  reverted  to  the  good  customs  of 
her  fathers,  from  which  she  derived  great  satisfaction  ! 

In  name  of  the  Holy  Spirit  of  grace, 

In  name  of  the  Father  of  the  City  of  peace, 

In  name  of  Jesus  who  took  death  off'  us, 

Oh  I  in  name  of  the  Three  who  shield  us  in  every  need, 

If  well  thou  hast  found  us  to-night. 

Seven  times  better  maycst  thou  leave  us  without  harm. 

Thou  bright  white  Moon  of  the  seasons. 

Bright  white  Moon  of  the  seasons. 


May  thy  laving  lustre  leave  us 
Seven  times  still  more  blest. 

O  moon  so  fair. 
May  it  be  so. 
As  seasons  come. 
And  seasons  go. 


11 


AIMSIRE 

SEASONS 


126 


AIMSIRE 


NUALL   NOLLAIG 


[55] 


Christsias  chants  were  numerous  and  their  recital  common  througliout  Scotland. 
They  are  now  disappearing  with  the  customs  they  accompanied.  Where  they 
still  linger  their  recital  is  relegated  to  boys.  Formerly  on  Christmas  Eve  bands 
of  young  men  went  about  from  house  to  house  and  from  townland  to  townland 
chanting  Christmas  songs.  The  band  was  called  'goisearan,'  guisers,  '  fir- 
duan,'  song  men,  'gillean  Nollaig,'  Christmas  lads,  '  nuaUairean,'  rejoicers,  and 
other  names.  The  '  rejoicers  '  wore  long  white  shirts  for  surplices,  and  very  tall 
white  hats  for  mitres,  in  which  they  made  a  picturesque  ajipearance  as  they 
moved  along  singing  their  loudest.  Sometimes  they  went  about  as  one  band, 
sometimes  in  sections  of  twos  and  threes.  When  they  entered  a  dwelling  they 
took  possession  of  a  child,  if  there  was  one  in  the  house.  In  the  absence  of 
a  child,  a  lay  figure  was  improvised.  The  child  was  called  '  Crist,  Cristean ' — 
Christ,  Little  Christ.  The  assumed  Christ  was  placed  on  a  skin,  and  carried 
three  times  round  the  fire,  sunwise,  by  the  '  ceannsnaodh ' — head  of  the  band, 
the  song  men  singing  the  Christmas  Hail.  The  skin  on  which  the  symbolic 
Christ  was  carried  was  that  of  a  white  male  lamb  without  spot  or  blemish  and 
consecrated  to  this  service.  The  skin  was  called  '  uilim.'  Homage  and  offerings 
and  much  rejoicing  were  made  to  the  symbolic  Christ.  The  people  of  the  house 
gave  the  guisers  bread,  butter,  crowdie,  and  other  eatables,  on  which  they 
afterwards  feasted. 

The  three  poems  which  follow  were  taken  down  from  Angus 
Gunn,  Ness,  Lewis,  then  over  eighty-four  years  of  age.  Angus 
Gunn  had  been  a  strong  man  physically  and  was  still  a  strong 
man  mentally.  He  had  lived  for  many  years  in  the  island  of 
North  Roney,  and  gave  a  graphic  description  of  it,  and  of  his  Ufe 
there.     He  had  much  oral  lore  which  he  told  with  great 

O  Ri,  ho  Ri, 

Beannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  thainig  's  an  am. 

Ho  Ri,  ho  Ri, 
Beannaicht  an  tigh  's  na  bheil  ann, 

Ho  Ri,  ho  Ri, 
Eadai>chuall,  is  chlach,  is  chrann. 

Ho  Ri,  ho  Ri, 
lomair  do  Dhia,  eadar  bhrat  is  aodach. 


SEASONS  127 


CHRISTMAS    HAIL 

dramatic  power.  The  following  tale  is  one  of  those  related  by  him: — '  Ronan 
came  to  Lewis  to  convert  the  people  to  the  Christian  faith.  He  built  himself  a 
prayer-house  at  Eorabay.  But  the  people  were  bad  and  they  would  not  give  him 
peace.  The  men  quarrelled  about  everything,  and  the  women  quarrelled  about 
nothing,  and  Ronan  was  distressed  and  could  not  say  his  prayers  for  their  clamour. 
He  prayed  to  be  removed  from  the  people  of  Eorabay,  and  immediately  an  angel 
came  and  told  him  to  go  down  to  the  "  lairairig,"  natural  landing-rock,  where  the 
"  cionaran-cro,"  cragen  was  waiting  him.  Ronan  arose  and  hurried  down  to  the 
sea-shore  shaking  the  dust  of  Eorabay  off  his  feet,  and  taking  nothing  but  his 
"  pollaire,"  satchel,  containing  the  Book,  on  his  breast.  And  there,  stretched 
along  the  rock,  was  the  great  "  cionaran-cro,"  his  great  eyes  shining  like  two 
stars  of  night.  Ronan  sat  on  the  back  of  the  "cionaran-cro,"  and  it  flew  with 
him  over  the  sea,  usually  wild  as  the  mountains,  now  smooth  as  the  plains,  and 
in  the  twinkhng  of  two  eyes  reached  the  remote  isle  of  the  ocean.  Ronan  landed 
on  the  island,  and  that  was  the  land  full  of  "  nathair  bheumnaich,  gribh  inioh, 
nathair  nimhe,  agus  Icomhain  bheucaich" — biting  adders,  taloned  griffins, 
poisonous  snakes,  and  roaring  lions.  All  the  beasts  of  the  island  fled  before  the 
holy  Ronan  and  rushed  backwards  over  the  rocks  into  the  sea.  And  that  is  how 
the  rocks  of  the  island  of  Roney  are  grooved  and  scratched  and  lined  with  the 
claws  and  the  nails  of  the  unholy  creatures.  The  good  Ronan  built  himself  a 
prayer-house  in  the  island  where  he  could  say  his  prayers  in  peace. ' 

Roney  is  a  small,  precipitous  island  in  the  North  Atlantic,  sixty  miles  from  the 
Butt  of  Lewis  and  sixty  miles  from  Cape  Wrath,  forming  the  apex  of  a  triangle 
between  the  two  promontories.  It  is  inaccessible  except  in  a  smooth  sea,  which 
is  rare  there.  The  rocks  of  Roney  are  much  striated.  The  island  is  now 
uninhabited.     St  Ronan  lived  in  the  end  of  the  seventh  century. 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He  who  has  come  betimes. 

Hail  to  the  King,  hail  to  the  King, 
Blessed  be  the  house  and  all  therein. 

Hail  to  the  King,  hail  to  the  King, 
'Twixt  stock  and  stone  and  stave. 

Hail  to  the  King,  hail  to  the  King, 
Consign  it  to  God  from  corslet  to  cover, 


128  AIMSIRE 

Slainte  dhaoine  gun  robh  ann, 

Ho  Ri,  ho  Hi, 
Beannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Gum  bu  buan  mu^n  tulach  sibh, 

Ho  Ri,  ho  Ri, 
Gum  bu  slan  mu'n  teallach  sibh, 

Ho  Ri,  ho  Ri, 
Gum  bu  liuth  crann  's  an  tigh, 
Daoine  tamh  's  a'  bhunntair, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e. 

Ho  Ri,  ho  Ri, 
Nochd  oichdhe  NoUaige  moire. 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Rugadh  Mac  na  Moir  Oighe, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Rainig  a  bhonnaibh  an  lar, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Shoillsich  grian  nam  beann  ard, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e. 


SEASONS  129 

Be  the  health  of  men  therein, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Lasting  round  the  house  be  ye. 

Hail  to  the  King,  hail  to  the  King, 
Healthy  round  the  hearth  be  ye. 

Hail  to  the  King,  hail  to  the  King, 
i\Iany  be  the  stakes  in  the  house, 
And  men  dwelling  on  the  foundation. 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He. 

Hail  to  the  King,  hail  to  the  King, 
This  night  is  the  eve  of  the  great  Nativity, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Born  is  the  Son  of  Mary  the  Virgin, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
The  soles  of  His  feet  have  reached  the  earth, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Illumined  the  sun  the  mountains  high, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He. 


130 


AIMSIRE 


Shoillsich  fearann,  shoillsich  fonn, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beaniiaicht  e, 

Ho  Ri,  ho  Ri, 
Chualas  an  tonn  air  an  traigh, 

Ho  Ri,  ho  Ri, 
Beannaicht  e,  beannaicht  e, 
Beannaicht  e,  beannaicht  e, 

Ho  Ri,  ho  Ri, 
Beannaicht  an  Righ, 
Gun  tus,  gun  chrich, 
Gu  suthainn,  gu  sior, 
Gach  linn  gu  brath. 


SEASONS  131 

Shone  the  earth,  shone  the  land, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blesssd  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Heard  was  the  wave  upon  the  strand, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  is  He,  blessed  is  He, 
Blessed  is  He,  blessed  is  He, 

Hail  to  the  King,  hail  to  the  King, 
Blessed  the  King, 
Without  beginning,  without  end. 
To  everlasting,  to  eternity. 
To  all  ages,  to  all  time. 


132 


AIMSIRE 


DUAN   NOLLAIG 


[56] 


OIRE  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 
Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 
Hoire  !  hoire  !  beannaicht  e'n  Righ  dh'  am  bi  sinn 
Ho  !  ro  !  biodh  aoibh  !  [a'  seinn, 

Nochd  oidhche  Nollaige  moire, 
Rugadh  Mac  na  Moir  Oighe, 
)  Rainig  a  bhonnaibh  an  lar, 
Mac  nam  buadh  a  nuas  o'n  ard, 
Dheah'aich  neanih  is  cruinne  dha. 
Ho  !  ro  !  biodh  aoibh  ! 

Seinih  saoghal  dha,  sona  neamh  dha, 
Feuch  rainig  a  bhonn  an  lar, 
Fodhail  Righ  dha,  failt  Uain  dha, 
Righ  nam  buadh,  Uan  nan  agh, 
Shoillsich  cluan  agus  cuanta  dha, 
Ho  !  ro  !  biodh  aoibh  ! 

Shoillsich  frith  dha,  shoillsich  fonn  dha, 
Nuall  nan  tonn  le  fonn  nan  tragh, 
Ag  innse  dhuinne  gun  d'  rugadh  Criosda 
Mac  Righ  nan  righ  a  tir  na  slaint ; 
Shoillsich  grian  nam  beannaibh  ard  dha. 
Ho  !  ro  !  biodh  aoibh  ! 

Shoillsich  ce  dha  is  cruinne  comhla, 
Dh'  f  hosgail  De  an  Domhnaich  Dorus ; 
A  Mhic  Mhuir  Oighe  greas  ga'm  chomhnadh, 
A  Chriosd  an  dochais,  a  Chomhla  'n  t-sonais, 
Oradh  Ghreine  shleibh  is  mhonaidh. 
Ho  !  ro  !  biodh  aoibh  ! 


SEASONS  133 


CHRISTMAS   CAROL 

H^\iL  King  !  hail  King  I  blessed  is  He  !  blessed  is  He  ! 
Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 
Hail  King !  hail  King  !  blessed  is  He,  the  King  of  whom  we  sing. 
All  hail !  let  there  be  joy  ! 

This  night  is  the  eve  of  the  great  Nativity, 
Born  is  the  Son  of  Mary  the  Virgin, 
The  soles  of  His  feet  have  reached  the  earth. 
The  Son  of  glory  down  from  on  high, 
Heaven  and  earth  glowed  to  Him, 
All  hail !  let  there  be  joy  ! 

The  peace  of  earth  to  Him,  the  joy  of  heaven  to  Him, 

Behold  His  feet  have  reached  the  world ; 

The  homage  of  a  King  be  His,  the  welcome  of  a  Lamb  be  His, 

King  all  victorious,  Lamb  all  glorious. 

Earth  and  ocean  illumed  to  Him, 

All  hail !  let  there  be  joy  ! 

The  mountains  glowed  to  Him,  the  plains  glowed  to  Him, 
The  voice  of  the  waves  with  the  song  of  the  strand. 
Announcing  to  us  that  Christ  is  born. 
Son  of  the  King  of  kings  from  the  land  of  salvation  ; 
Shone  the  sun  on  the  mountains  high  to  Him, 
All  hail !  let  there  be  joy  ! 

Shone  to  Him  the  earth  and  sphere  together, 
God  the  Lord  has  opened  a  Door ; 
Son  of  Mary  Virgin,  hasten  Thou  to  help  me, 
Thou  Christ  of  hope.  Thou  Door  of  joy. 
Golden  Sun  of  hill  and  mountain, 

All  hail !  let  there  be  joy  ! 

12 


134  AIMSIRE 


DUAN   NOLLAIG  [57] 

OIRE  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 
Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e ! 
Ho  !  hi !  beannaicht  an  Righ  ! 
Ho  !  hi !  biodh  aoibh. 

Buaidh  biodh  air  an  tulaich  seo, 
Na  chualas  leibh  's  na  chunnas  leibh, 
Air  na  leaca  loma  loinnear  ]air, 
"■S  air  na  clacha  corrach  cuimir  clair, 

Hoire  !  hoire !  beannaicht  e  !  beannaicht  e  ! 


Beannaich  an  taigh  's  na  bheil  ann, 
Eadar  chuaill  is  chlach  is  chrann ; 
Imir  do  Dhia  eadar  bhrat  is  aodach, 
Slainte  dhaoine  gun  robh  ann, 

Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 

Gu  mu  buan  mu'n  tulach  sibh, 

Gu  mu  slan  mu^n  teallach  sibh, 

Gu  mu  huth  dul  *s  ceann  sguilb  's  an  aros, 

Uaoine  tamh  's  a  bhunntair, 

Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 


SEASONS  135 


CHRISTMAS    CHANT 

Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 
Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 

Ho,  hail !  blessed  the  King  ! 

Ho,  hi !  let  there  be  joy  ! 

Prosperity  be  upon  this  dwelling. 
On  all  that  ye  have  heard  and  seen, 
On  the  bare  bright  floor  flags. 
On  the  shapely  standing  stone  staves, 

Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 

Bless  this  house  and  all  that  it  contains, 
From  rafter  and  stone  and  beam  ; 
Deliver  it  to  God  from  pall  to  cover. 
Be  the  healing  of  men  therein, 

Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 

Be  ye  in  lasting  possession  of  the  house, 

Be  ye  healthy  about  the  hearth, 

Many  be  the  ties  and  stakes  in  the  homestead. 

People  dwelling  on  this  foundation. 

Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 


136  AIMSIRE 

lobair  dh  'an  Ti  eadar  bhonn  agus  bhrat, 
Eadar  chuaill  agus  chlach  agus  chrann  ; 
lobair  a  ris  eadar  shlat  agus  aodach, 
Slanadh  shaoghal  a  dhaoine  th'  ann, 

Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 
Hoire  !  hoire  !  beannaicht  e  !  beannaicht  e  ! 
Ho,  hi,  beannaicht  an  Righ, 
Ho,  hi,  biodh  aoibh  ! 

Beannaicht  an  Righ, 
Gun  tus  gun  chrich, 
Gu  suth,  gu  sior, 
Gach  linn  gu  brath. 

Ho  !  hi !  biodh  aoibh  ! 


SEASONS  137 

Offer  to  the  Being  from  found  to  cover, 
Include  stave  and  stone  and  beam  ; 
Offer  again  both  rods  and  cloth, 
Be  health  to  the  people  therein. 

Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He ! 
Hail  King  !  hail  King  !  blessed  is  He  !  blessed  is  He  ! 
Ho,  hail !  blessed  the  King ! 
Let  there  be  joy  ! 

Blessed  the  King, 

Without  beginning,  without  ending. 

To  everlasting,  to  eternity. 

Every  generation  for  aye. 

Ho  !  hi  !  let  there  be  joy  ! 


138 


AIMSIRE 


HEIRE   BANNAG 


[58] 


Thkse  carols  were  sung  by  a  band  of  men  who  went  about  from 
house  to  house  in  the  townland.  The  band  selected  a  leader  for 
their  singing  and  for  their  actions  throughout  the  night.  This 
leader  was  called  '  fear-duan,'  song-man,  and  the  others  were 

EIRE  Bannag,  hoire  Baniiag, 
Heire  Bannag,  air  a  bheo. 

Chaidh  Muire  nihin  gheal  air  a  glun, 
Is  c  High  nan  dul  a  blia  'na  h-uclid. 

?^      Taobli  an  t-sorcain,  taobh  an  t-searcain, 
Buailtear  boicionn  air  an  spar. 

'G  innse  duinn  gun  do  rugadh  Criosd, 
Righ  nan  righ,  a  tir  na  slaint. 


Chi  mi  tulach,  ehi  mi  traigh, 
Chi  mi  ullaim  air  an  t-snamh. 


Chi  mi  ainghlean  air  an  luinn, 
Tio-hinn  le  cimh  is  cairdeas  duinn. 


SEASONS  139 


HEY   THE   GIFT 

called  '  fir-fuinn,"  chonis-men.     When  they  had  sung  their  carols  at  a  house,  two 
or  three  bannocks  were  handed  out  to  them  through  a  window. 

The  song-man  got  half  of  every  bannock  so  received,  and  the  other  half  went 
to  the  chorus-raen. 

Hey  the  Gift,  ho  the  Gift, 
Hey  the  Gift  on  the  living. 

The  ffiir  Mary  went  upon  her  knee. 

It  was  the  King  of  glory  who  was  on  her  breast. 

The  side  of  the  sack  (?)  the  side  of  the  sark  (.'') 
The  hide  is  struck  upon  the  spar. 

To  tell  to  us  that  Christ  is  born, 

The  King  of  kings  of  the  land  of  salvation. 

I  see  the  hills,  I  see  the  strand, 
I  see  the  host  upon  the  wing. 

I  see  angels  on  clouds,  [waves 

Coming  with  speech  and  friendship  to  us. 


140  AIMSIRE 


HEIRE  BANNAG,  IIOIllE  BANNAG    [59] 

EIRE  Bannag,  hoire  Bannag, 
Heire  Bannag,  air  a  bheo. 

Mac  na  niula,  Mac.  na  neula, 
Mac  na  runna,  Mac  na  reula, 
Heire  Bannag,  etc. 

Mac  na  dile,  Mac  na  deire, 
Mac  na  spire,  Mac  na  speura, 
Heire  Bannag,  etc. 

Mac  na  lasa,  Mac  na  leusa, 
Mac  na  cruinne,  Mac  na  ce, 
Heire  Bannag,  etc. 

Mac  nan  dula,  Mac  nan  neamha, 
Mac  na  gile,  Mac  na  greine, 
Heire  Bannag,  etc. 

Mac  Moire  na  De-meine, 
Is  Mac  De  tiis  gach  sgeula, 
Heire  Bannag,  etc. 


SEASONS  141 


HEY   THE  GIFT,    HO   THE   GIFT 

Hey  the  Gift,  ho  the  Gift, 
Hey  the  Gift,  on  the  living. 

Sou  of  the  dawn,  Son  of  the  clouds. 
Son  of  the  planet.  Son  of  the  star. 
Hey  the  Gift,  etc. 

Sou  of  the  rain.  Sou  of  tiie  dew. 
Son  of  the  welkin,  Sou  of  the  sk}'. 
Hey  the  Gift,  etc. 

Son  of  the  flame.  Son  of  the  light. 
Son  of  the  sphere,  Son  of  the  globe. 
Hey  the  Gift,  etc. 

Son  of  the  elements,  Son  of  the  heavens. 
Son  of  the  moon.  Son  of  the  sun, 
Hev  the  Gift,  etc. 

Son  of  Mary  of  the  God-miud, 
And  the  Son  of  God  first  of  all  news, 
Hey  the  Gift,  etc. 


142  AIMSIRE 


BANNAG   NAM   BUADH  [6o] 

S  mise  Bannag,  is  mise  Bochd, 
Is  mise  Fear  na  h-oidhclie  nochd. 

Is  mise  Mac  De  anns  an  dorus, 
Di-luain  air  thuaradh  nam  bannag. 

Is  uasal  Bride  mhin-gheal  air  a  glun. 
Is  uasal  Righ  nan  dul  'na  h-uchd. 

Mac  na  gile,  Mac  na  greine, 
Mac  Moire  mor  na  De-meine, 

Crois  air  gach  guala  dheis, 
Mis  is  dorus,  fosgail  thusa. 

Is  leir  'omh  tulach,  is  leir  'omh  traigh. 
Is  leir  'omh  ainghlean  tighinn  air  snamh. 

Is  leir  'onih  calaman,  cuimir,  caon, 
Tiehinn  le  caomh  is  cairdeas  duinn. 


SEASONS  143 


THE   GIFT  OF   POWER 

I  AM  the  Gift,  I  am  the  Poor, 
I  am  the  Man  of  this  night. 

I  am  the  Son  of  God  in  the  door. 
On  Monday  seeking  the  gifts. 

Noble  is  Bride  the  gentle  fair  on  her  knee, 
Noble  the  King  of  glory  on  her  breast. 

Son  of  the  moon.  Son  of  the  sun. 
Great  Son  of  Mary  of  God-like  mind. 

A  cross  on  each  right  shoulder, 
I  am  in  the  door,  o])en  thou. 

I  see  the  hills,  I  see  the  strand, 
I  see  angels  heralding  on  high. 

I  see  the  dove  shapely,  benign. 

Coming  with  kindness  and  friendship  to  us. 


144  AIMSIRE 


AN  OIGH  AGUS  AN  LEANABH     [ei] 

HUNNACAS  an  Oigh  a  teachd, 
Criosda  gu  h-og  'na  li-uchd. 

A  Mhoir  Oighe,  agus  a  Mhic, 
Eeannaich  an  taigh  agus  a  luchd. 

Beannaich  am  biadh,  beannaich  am  bord, 
Beannaich  an  dias,  an  triall  's  an  stor. 

An  trath  bha  oirnn  an  raithe  gann. 
Is  tu  fein,  Oighe,  bu  mhathair  dhuinn. 

Is  gil  thu  na  ghealach  earra-gheal 
Ag  eirigh  air  an  tulaich. 

Is  gil  thu  na  ghrian  cheit-ghil, 
Fo  eibhneas  subhach. 

Bho  nach  faod  am  bard  fuireach, 
Cuiribh  uilim  's  a  bhalg  le  beannachd. 

Mise  gille  Mhic  De  an  cois  an  doruis, 
A  uchd  De,  eirich  fein  is  fosgail  domh  e. 


SEASONS  145 


THE   VIRGIN   AND    CHILD 

Bkiiold  the  Virgin  approaching, 
Christ  so  young  on  her  breast. 

O  Mary  Virgin  !  and  O  Holy  Son  ! 
Bless  ye  the  house  and  all  therein. 

Bless  ye  the  food,  bless  ye  the  board. 
Bless  ye  the  corn,  the  flock  and  the  store. 

What  time  to  us  the  quarter  was  scarce, 

It  is  thou  thyself.  Virgin,  who  wast  mother  to  us. 

Thou  art  brighter  than  the  waxing  moon 
Rising  over  the  mountains. 

Thou  art  brighter  than  the  summer  sun, 
Under  his  fullness  of  joy. 

Since  the  bard  must  not  tarry. 

Place  ye  alms  in  the  bag  with  a  blessing. 

Servant  am  I  of  God  the  Son  on  the  threshold, 
For  the  sake  of  God,  arise  thyself  and  open  to  me. 


146 


AIMSIRE 


RUGADH   BUACHAILLE   NAN   TREUD     [62] 


lUHCHE  sin  a  dhealraich  an  reult, 
Rugadh  Buachaille  nan  trend, 
Le  Oigli  nan  ceudaibh  beus, 
Moire  Mhathar. 

An  Trianaid  shiorruidh  r'a  taobh, 
Ann  am  frasach  fuar,  faoin. 
Thig  's  thoir  deachamh  de  d'  mhaoin, 
Dh'  an  t-Slan-Fhear. 


An  cobhrach,  ciochrach,  caomh, 
Gun  aon  dachaidh  fo  "n  t-saogha], 
Am  Fogaran  naomha,  maoth, 
"Manul  ! 

A  thri  ainglibh  nam  buadh, 
Thigibh,  thigibh  a  nuas  ; 
Do  Chriosd  an  t-sluaigh 
Thugaibh  failte. 


Pogaibh  a  bhasa, 
Tioraniaichibh  a  chasa 
Le  fait  bhur  cinn  ; 
'S  O  !  Thi  na  cruinne, 
'S  losa,  Mhicheil,  Mhuire, 
Na  fagaibh  sinn. 


SEASONS  147 


THE    SHEPHERD   OF   THE   FLOCK 
WAS    BORN 

That  night  the  star  shone 
Was  born  the  Shepherd  of  the  Flock, 
Of  the  Virgin  of  the  hundred  charms, 
The  Mary  Mother. 

Tlie  Trinity  eternal  by  her  side, 
In  the  manger  cold  and  lowly. 
Come  and  give  tithes  of  thy  means 
To  the  Healing  Man. 

The  foam-white  breastling  beloved, 
Without  one  home  in  the  world. 
The  tender  holy  Babe  forth  driven, 
Immanuel  ! 

Ye  three  angels  of  power. 
Come  ye,  come  ye  down  ; 
To  the  Christ  of  the  people 
Give  ye  salutation. 

Kiss  ye  His  hands, 
Dry  ye  His  feet 
With  the  hair  of  your  heads ; 
And  O  !  Thou  world-pervading  God, 
And  Ye,  Jesu,  Michael,  Mary, 
Do  not  Ye  forsake  us. 


148 


AIMSIRE 


CALLUINN    A   BHUILG 


[63] 


Cali.uinen  Ho  ! — This  rune  is  still  repeated  in  the  Isles.  Rarely,  however,  do 
two  persons  recite  it  alike.  This  renders  it  difiBcult  to  decide  the  right  form  of 
the  words. 

The  walls  of  the  old  houses  in  the  West  are  very  thick — from  five  to  eight 
feet.  There  are  no  gables,  the  walls  being  of  uniform  height  throughout.  The 
roof  of  the  house  being  raised  from  the  inner  edge  of  the  wall,  a  broad  terrace 
is  left  on  the  outside.  Two  or  three  stones  project  from  the  walJ  at  the  door, 
forming  steps.  On  these  the  inmates  ascend  for  purposes  of  thatching  and 
securing  the  roof  in  time  of  storm. 

ALLUINN  a  bhuilg, 
Calluinn  a  bhuilg, 

Buail  am  boicionn, 

Buail  am  boicionn. 
Calluinn  a  bhuilg, 
Calluinn  a  bhuilg, 

Buail  an  craicionn, 

Buail  an  craicionn. 
Calluinn  a  bhuilg, 
Calluinn  a  bhuilg, 

Sios  e  I  suas  e  ! 

Buail  am  boicionn. 
Calluinn  a  bhuilg, 
Calluinn  a  bhuilg, 

Sios  e  !  suas  e  ! 

Buail  an  craicionn. 
Calluinn  a  bhuilg, 
Calluinn  a  bhuilff. 


I 


SEASONS  149 


HOGMANAY   OF   THE   SACK 

The  '  gillcan  Callaig '  carollers  or  Hogmanay  lads  perambulate  the  townland  at 
night.  One  man  is  enveloped  in  the  hard  hide  of  a  bull  with  tlie  horns  and  hoofs 
still  attached.  When  the  men  come  to  a  house  they  ascend  the  wall  and  run  round 
sunwise,  the  man  in  the  hide  shaking  the  horns  and  hoofs,  and  the  other  men  strik- 
ing the  hard  hide  with  sticks.  The  appearance  of  the  man  in  the  hide  is  grue- 
some, while  the  din  made  is  terrific.  Having  descended  and  recited  their  runes 
at  the  door,  the  Hogmanay  men  are  admitted  and  treated  to  the  best  in  the  house. 

The  performance  seems  to  be  symbolic,  but  of  what  it  is  not  easy  to  say, 
unless  of  laying  an  evil  spirit.     That  the  rite  is  heathen  and  ancient  is  evident. 

Hogmanay  of  the  sack, 
Hogmanay  of  the  sack, 

Strike  tlie  hide, 

Strike  the  hide. 
Hogmanay  of  the  sack, 
Hogmanay  of  the  sack, 

Heat  the  skin, 

Heat  the  skin. 
Hogmanay  of  the  sack, 
Hogmanay  of  the  sack, 

Down  with  it!  up  with  it! 

Strike  the  hide. 
Hogmanay  of  the  sack, 
Hogmanay  of  the  sack, 

Down  with  it !  up  witli  it ! 

Beat  the  skin. 
Hogmanay  of  the  sack, 
Hogmanay  of  the  sack. 


150 


AIMSIRE 


CAIRIOLL  CALLAIG 

IS  tha  mis  air  tighinn  dh'  ur  duthaich 
A  dh'  urachadh  dhuibh  na  Callaig ; 
Cha  leig  mi  leas  a  dhol  ga  innse, 
Bha  i  aim  ri  linn  ar  seanar. 

Dirim  ris  an  ardorus, 
Teurnam  ris  an  starsach, 
Mo  dhuan  a  ghabhail  doigheil, 
Modhail,  moineil,  maineil. 

Caisean  Callaig  ''na  mo  phoca, 
Is  mor  an  ceo  tliig  as  an  ealachd. 


[64] 


Gheibh  fear  an  taiglie  'na  dhorn  e, 
Cuiridh  e  shron  anns  an  teallach  ; 
Theid  e  deiseil  air  na  paisdean, 
Seachd  ar  air  bean  an  taighe. 

Bean  an  taighe  is  i  is  fhiach  e. 
Lamb  a  riarach  oirnn  na  Callaig, 
Sochair  bheag  a  bhlath  an  t-samhraidh, 
Tha  mi  'n  geall  air  leis  an  arain. 


Tabhair  duinn  ma  dh'  fhaodas, 
Mar  a  faod  na  cum  maill  oirnn, 
Mise  gille  Mhic  De  's  an  dorus, 
Eirich  fein  is  fosgail  domh  e. 


SEASONS  151 


HOGMANAY   CAROL 

I  AM  now  come  to  your  country, 
To  renew  to  you  the  Hogmanay, 
I  need  not  tell  you  of  it, 
It  was  in  the  time  of  our  forefathers. 

I  ascend  by  the  door  lintel, 
I  descend  by  the  doorstep, 
I  will  sing  my  song  becomingly, 
Mannerly,  slowly,  mindfully. 

The  Hogmanay  skin  is  in  my  pocket. 
Great  will  be  the  smoke  from  it  presently. 


The  house-man  will  get  it  in  his  hand, 
He  will  place  its  nose  in  the  fire ; 
He  will  go  sunwards  round  the  babes. 
And  for  seven  verities  round  the  housewife. 

The  housewife  it  is  she  who  deserves  it. 
The  hand  to  dispense  to  us  the  Hogmanay, 
A  small  gift  of  the  bloom  of  summer, 
Much  I  wish  it  with  the  bread. 

Give  it  to  us  if  it  be  possible. 

If  you  may  not,  do  not  detain  us  ; 

I  am  the  servant  of  God's  Son  at  tlie  door, 

Arise  thyself  and  open  to  me. 


152 


AIMSIRE 


DUAN   CALLAIG 

1ST  o  thaine  sinn  dh'  an  duthaich, 
Dh'  urachadh  dhuibh  na  Callaig, 
»   Cha  ruig  uine  dhuinn  bhi  'g  innse, 
Bha  i  anil  ri  linn  ar  seanar. 


A  direadh  ri  tobht  an  taighe, 

A  teurnadh  aig  an  dorus, 

Mo  dlnian  a  ghabhail  niodliail. 

Mar  b'  eol  domh  aig  a  Challaig. 


Caisein  Callaig  'na  mo  phocaid. 
Is  mor  an  ceo  thig  as  an  fhear  ud, 
Chan  'eil  aon  a  gheobh  de  aile, 
Nach  bi  gu  brath  de  fallain. 

Gheobh  fear  an  taighe  'na  dhorn  e, 
Cuiridh  e  shron  anns  an  teallach ; 
Theid  e  deiseil  air  na  paisdean, 

Is  seachd  araid  bean  an  taisrhe. 


[65] 


Gheobh  a  bhean  e,  is  i  's  t-fliiach  e, 
Lamh  a  riarachadh  na  Callaig, 
Lamh  a  bhairig  cais  is  im  duinn, 

Lamh  gun  spiocaireachd,  gun  ghainne. 


SEASONS  153 


THE   SONG   OF   HOGMANAY 

Now  since  we  came  to  the  country 
To  renew  to  you  the  Hogmanay, 
Time  will  not  allow  us  to  explain, 

It  has  been  since  the  age  of  our  fathers. 

Ascending  the  wall  of  the  house, 
Descending  at  the  door. 
My  carol  to  say  modestly. 

As  becomes  me  at  the  Hogmanay. 

The  Hogmanay  skin  is  in  my  pocket, 
Great  the  fume  that  will  come  from  that ; 
No  one  who  shall  inhale  its  odour, 

But  shall  be  for  over  from  it  healthy. 

The  house-man  will  get  it  in  his  grasp, 

He  will  put  its  point  in  the  fire  ; 

He  will  go  sunwise  round  the  children. 

And  very  specially  round  the  goodwife. 

The  wife  will  get  it,  she  it  is  who  deserves  it. 

The  hand  to  distribute  the  Hogmanay, 

The  hand  to  bestow  upon  us  cheese  and  butter, 

The  hand  without  niggardliness,  without  meanness. 


154  AIMSIRE 


Bho  'n  ta  tart  air  tigliinn  an  duthaich, 
Is  nach  bi  duil  againn  ri  annas, 
Rud  beag  a  shugh  an  t-samhraidh, 
E'  annsa  leinn  e  leis  an  aran. 

Mur  bheil  sin  againn  ri  f  haotainn, 
Ma  dli''  fhaodas  tu,  na  cum  mail!  oirnn 
Mise  gille  Mhic  De  air  Chollaig, 
Eirich  fein  is  fosgail  dorus. 
Callain  seo  !  Callain  seo  ! 


SEASONS  155 

Since  drought  has  come  upon  the  land. 
And  that  we  do  not  expect  rarity, 
A  little  of  the  substance  of  the  summer. 
Would  we  desire  with  the  bread. 

If  that  we  are  not  to  have  it. 
If  thou  mayest,  do  not  detain  us ; 
I  am  the  servant  of  God''s  Son  on  Hogmunay, 
Arise  thyself  and  open  the  door. 

Hogmanay  here  !  Hogmanay  here  ! 


156 


AIMSIRE 


OIDHCHE  CHALLAIG 


[66] 


HAINE  sinne  chon  an  doruis, 
Feuch  am  feairrde  siiin  an  turas, 
Dh'  innis  a  mhnathan  coir  a  bhaile, 
Gur  e  maireach  La  Cullaig. 

After  being  entertained  the  guisers  go  sunwise 

Gum  beannaicheadh  Dia  an  t-ardrach, 
Eadar  chlach,  is  chuaille,  is  chrann, 
Eadar  bhithe,  bhliochd,  is  aodach, 
Slainte  dhaoin  bhi  daonnan  ann. 

Should  the  guisers  be  inhospitably  treated,  they  file  round  the  fire  withcrshins 
and  walk  out,  and  raise  a  cairn  in  or  near  the  door,  called  '  carnan  mollachd,' 
cairn  of  malison,  '  carnan  cronachd,'  scaith  cairn. 

Mallachd  Dhc  is  Challaig  oirbh, 
'S  cronachd  chlaimhein  chiuchaich, 
Fioinn,  fitliich  agus  fiolair, 
'S  cronachd  sionnaich  liugaich. 


Cronachd  chon  is  chat  oirbh, 
Thorc  is  bhroc  is  bhrugha, 
Mhaghain  mais  's  mhadaidh-alla, 
'S  cronachd  thaghain  tutaidh. 


SEASONS  157 


HOGMANAY 


We  are  come  to  the  door, 

To  see  if  we  be  the  better  of  our  visit. 

To  tell  the  generous  women  of  the  townland 

That  to-morrow  is  Calendae  Day. 

round  the  fire  singing- 
May  God  bless  the  dwelling. 
Each  stone,  and  beam,  and  stave, 
All  food,  and  drink,  and  clothing, 
May  health  of  men  be  always  there. 

They  tramp  loudly,  shaking  the  dust  of  the  place  off  their  feet,  and  intoning 
with  a  deep  voice  the  following  and  other  maledictions — 

The  malison  of  God  and  of  Hogmanay  be  on  you. 
And  the  scath  of  the  plaintive  buzzard. 
Of  the  hen-harrier,  of  the  raven,  of  the  eagle, 
And  the  scath  of  the  sneaking  fox. 

The  scath  of  the  dog  and  of  the  cat  be  on  you. 
Of  the  boar,  of  the  badger,  and  of  the  '  brugha,' 
Of  the  hipped  bear  and  of  the  wild  wolf. 
And  the  scath  of  the  foul  foumart. 


158 


aimsirp: 


BEANNACHADH   BLIADHNA   UIR      [67] 

This  poem  was  repeated  the  first  thing  on  the  first  day  of  the  year.     It  was 


HE,  beannaich  dhomh  an  la  ur, 

Nach  do  thuradh  dhoinb  roiuihe  riamh  : 
Is  ann  gu  beannachadh  do  gbnuis, 
Thug  thu  'ii  uine  seo  dhomh,  a  Dhia. 

Beannaich  thusa  dhomh  mo  shuil, 
Beannaicheadh  mo  shuil  na  chi ; 
Beannaichidh  niise  mo  nabaidh, 
Beannaicheadh  mo  nabaidh  mi. 


Dhe^tabhair  dhomh-sa  cridhe  glan, 
Na  leig  a  seall  do  shula  mi ; 
Beannaich  dhomh  mo  ghin  's  mo  bhean, 
'S  beannaich  domh  mo  nearc  's  mo  ni. 


SEASONS  159 


THE   BLESSING   OF   THE   NEW   YEAR 

common  throughout  the  Highlands  and  Islands.     The  writer  has  heard  versions 
of  it  in  many  places. 

God,  bless  to  me  the  new  day, 
Never  vouchsafed  to  me  before ; 
It  is  to  bless  Thine  own  presence 
Thou  hast  given  me  this  time,  O  God. 

Bless  Thou  to  me  mine  eye. 
May  mine  eye  bless  all  it  sees ; 
I  will  bless  my  neighbour. 
May  my  neighbour  bless  me. 

God,  give  me  a  clean  heart. 
Let  me  not  from  sight  of  Thine  eye ; 
Bless  to  me  my  children  and  my  wife, 
And  bless  to  me  my  means  and  my  cattle. 


160 


AIMSIRE 


CRIOSDA  CLEIREACH  OS  AR  CIONN    [68] 


RIOSDA  Cleireach  os  ar  cioiin, 

Dh'  orduich  Ti  nan  dul  do  gach  duil  a  fann. 
Criosda  Cleireach  os  ar  cionn. 

Noclid  oidhch  a  chrochaidh  chruaidh, 
Crann  cruaidh  ris  na  chrochadh  Criosd. 
Criosda  Cleireach  os  ar  cionn. 

Is  uasal  Bannag,  is  uasal  Bochd, 
Is  uasal  Fear  na  h-oidhche  nochd. 

Criosda  Cleireach  os  ar  cionn. 


Is  i  Bride  mhin  chaidh  air  a  glun, 
Is  e  Righ  nan  dul  a  ta  'na  h-uchd, 

Criosda  Cleireach  os  ar  cionn. 

Chluinn  mi  tulach,  chluinn  mi  traigh, 
Chluinn  mi  ainghlcan  air  an  t-snamh, 
Criosda  Cleireach  os  ar  cionn. 

Chluinn  mi  Cairbre  cuimir,  cruinn, 
Tighinn  cluimh  le  cairdeas  duinn. 

Criosda  Cleireach  os  ar  cionn. 

Is  ioma  tionailt  air  an  tulaich, 
Gun  farmad  duine  ri  cheile. 

Criosda  Cleireach  os  ar  cionn. 


Is  mise  gille  Mic  De  is  an  dorus, 
Eirich  fein  is  fosgail  domh  e. 

Criosda  Cleireach  os  ar  cioun. 


SEASONS  161 


CHRIST  THE  PRIEST  ABOVE  US 

Christ  the  Prie.st  above  us, 
Ordained  of  God  for  all  living. 

Christ  the  Priest  above  us. 

To-night,  the  night  of  the  cross  of  agony, 
The  cross  of  anguish  to  which  Christ  was  crucified. 
Christ  the  Priest  above  us. 

Noble  the  Gift !  noble  the  Poor  ! 
Noble  the  Man  of  this  night. 

Christ  the  Priest  above  us. 

It  was  Bride  the  fair  who  went  on  her  knee, 
It  is  the  King  of  glory  who  is  in  her  lap. 
Christ  the  Priest  above  us. 

I  hear  the  hills,  I  hear  the  seas, 
I  hear  the  angels  heralding  to  earth 
Christ  the  Priest  above  us. 

I  hear  Cairbre  of  the  shapely,  rounded  limbs, 
Coining  softly  in  friendship  to  us. 
Christ  the  Priest  above  us. 

Great  the  assemblage  upon  this  knoll, 
Without  the  envy  of  man  to  another. 
Christ  the  Priest  above  us. 

I  am  servant  of  God  the  Son  at  the  door. 
Oh  !  arise  thou  thyself  and  open  to  me. 
Christ  the  Priest  above  us. 


162 


AIMSIRE 


LA   CHALUIM-CHILLE 


[69] 


DiAttDAOiN,  Didaoirn — the  clay  between  the  fasts — Thursday,  was  St  Coluraba's 
Day — Diardaoiii  Chahiira-chiUe,  St  Columba's  Thursday — and  through  him  the 
day  of  many  important  events  in  the  economy  of  the  people.  It  was  a  lucky 
day  for  all  enterpi-ises — for  warping  thread,  for  beginning  a  pilgrimage,  or  any 
other  undertaking.  On  Thursday  eve  the  mother  of  a  family  made  a  here,  rye, 
or  oaten  cake  into  which  she  put  a  small  silver  coin.  The  cake  was  toasted 
before  a  fire  of  rowan,  yew,  oak,  or  other  sacred  wood.  On  the  morning  of 
Thursday  the  father  took  a  keen-cutting  knife  and  cut  the  cake  into  as  many 
sections  as  there  were  children  in  the  family,  all  the  sections  being  equal.  All 
the  pieces  were  then  placed  in  a  '  ciosan ' — a  beehive  basket — and  each  child 
blindfold  drew  a  piece  of  cake  from  the  basket  in  name  of  the  Father,  Son, 
and  Spirit.  The  child  who  got  the  coin  got  the  crop  of  lambs  for  the  year. 
This  was  called  '  sealbh  uan ' — lamb  luck.  Sometimes  it  was  arranged  that  the 
person  who  got  the  coin  got  a  certain  number  of  the  lambs,  and  the  otiiers  the 
rest  of  the  lambs  among  them.  Each  child  had  a  separate  mark,  and  there  was 
much  emulation  as  to  who  had  most  lambs,  the  best  lambs,  and  who  took  best 
care  of  the  Iambs. 

Maunday  Thursday  is  called  in  Uist  '  Diardaoin  a  brochain,' 
Gruel  Thursday,  and  in  lona  '  Diardaoin  a  brochain  mhoir,' 
Great  Gruel  Thursday.     On  this  day  people  in  maritime  districts 

AORN  Chalum-chillc  chaoiinh 
La  chur  chaoracli  air  seilbh, 
I<a  chur  ba  air  a  laogh, 
La  chur  aodach  an  deilbh. 

La  chur  ehurach  air  sal, 
La  chur  gais  chon  a  meirgh. 
La  chon  breith,  la  chon  bais, 
La  chon  ardu  a  sheile;. 


La  chur  ghearran  an  eill, 
La  chur  feudail  air  raon. 
La  chur  urnuigh  chon  feum, 
La  m'  eiidail  an  Daorn. 

La  m'  eudail  an  Daorn. 


SEASONS  163 


THE   DAY   OF   ST   COLUMBA 

made  offerings  of  mead,  ale,  or  gruel  to  the  god  of  the  sea.  As  the  day  merged 
from  Wednesday  to  Thursday  a  man  walked  to  the  waist  into  the  sea  and  poured 
out  whatever  offering  had  been  prepared,  chanting : — 

'  A  Dhe  na  mara,  O  God  of  the  sea, 

Cuir  todliar  's  an  tarruinn  Put  weed  in  the  drawing  wave 

Chon  tachair  an  talainih.  To  enrich  the  ground, 

Chon  bailcidh  dhuinn  biaidh.'  To  shower  on  us  food. 

Those  behind  the  offerer  took  up  tlie  chant  and  wafted  it  along  tlie  sea-shore 
on  the  midnight  air,  the  darkness  of  night  and  the  rolling  of  the  waves  making 
the  scene  weird  and  impressive.  In  1860  the  writer  conversed  in  lona  with  a 
middle-aged  man  whose  father,  when  young,  had  taken  part  in  this  ceremony. 
In  Lewis  the  custom  was  continued  till  this  century.  It  shows  the  tolerant  spirit 
of  the  Columban  Church  and  the  tenacity  of  popular  belief,  that  such  a  practice 
should  have  been  in  vogue  so  recently. 

The  only  exception  to  the  luck  of  Thursday  was  when  Beltane  fell  on  that  day. 

'  'D  uair  is  Ciadaoineach  an  t-Sarahain  When  the  Wednesday  is  Hallowmas 

Is  iarganach  fir  an  dorahain.  Restless  are  the  men  of  the  universe  ; 

Ach  's  meirg  is  mathair  dh'  an  mhac  But   woe   the  mother   of  the   fooUsli 

bhaoth  son 

'D  uair  is  Daorn  dh'  an  Bhealltain.'  When  Thursday  is  the  Beltane. 

Thursday  of  Columba  benign. 
Day  to  send  sheep  on  prosperity. 
Day  to  send  cow  on  calf, 
Day  to  put  tlie  web  in  the  warp. 

Day  to  put  coracle  on  the  brine. 
Day  to  place  the  staff  to  the  flag. 
Day  to  bear,  day  to  die. 
Day  to  hunt  the  heights. 

Day  to  put  horses  in  harness. 
Day  to  send  herds  to  pasture, 
Day  to  make  prayer  efficacious, 
Day  of  my  beloved,  the  Thursday, 

Day  of  my  beloved,  the  Thursday. 


164  AIMSIRE 


SLOINNTIREACHD    BHRIDE  [7o] 

The  Genealogy  of  Bride  was  current  among  people  who  had  a  latent  belief  in  its 
efGcacy.  Other  hymns  to  Bride  were  sung  on  her  festival,  but  nothing  now 
remains  except  the  names  and  fragments  of  the  words.  The  names  are  curious 
and  suggestive,  as  :  '  Ora  Bhride,'  Praj'er  of  Bride,  '  Lorg  Bhride,'  Staff  of  Bride, 
'  Luireach  Bhride,'  Lorica  of  Bride,  '  Lorig  Bhride,'  Mantle  of  Bride,  '  Brot 
Bhride,'  Corslet  of  Bride,  and  others.  La  Feill  Bhi-ide,  St  Bridget's  Day,  is  the 
first  of  February,  new  style,  or  the  thirteenth  according  to  the  old  style,  which 
is  still  much  in  use  in  the  Highlands.  It  was  a  day  of  great  rejoicing  and 
jubilation  in  olden  times,  and  gave  rise  to  innumerable  sayings,  as  : — 

'  Feill  na  Bride,  feis  na  finnc'  Feast  of  the  Bride,  feast  of  the  maiden. 

'  Bride  binn  nam  has  ban.'  Melodious  Bride  of  the  fair  palms. 

'  A  Bhride  chaoin  cheanail.  Thou  Bride  fair  charming. 

Is  caoimh  liom  anail  do  bheoil.  Pleasant  to  me  the  breath  of  thy  mouth, 

'D  uair  reidhinn  air  m'  aineol  When  I  would  go  among  strangers 

Bu  tu  fein  ceann  eisdeachd  mo  sgeoil.'  Thou  thyself  wert  the  hearer  of  my  tale. 

There  are  many  legends  and  customs  connected  with  Bride.  Some  of  these 
seem  inconsistent  with  one  another,  and  with  the  character  of  the  Saint  of 
Kildare.  These  seeming  inconsistencies  arise  from  the  fact  that  there  were 
several  Brides,  Christian  and  pre-Christian,  whose  personalities  have  become 
confused  in  the  course  of  centuries — the  attributes  of  all  being  now  popularly 
ascribed  to  one.  Bride  is  said  to  preside  over  fire,  over  art,  over  all  beauty,  '  fo 
cheabhar  agus  fo  chuan,'  beneath  the  sky  and  beneath  the  sea.  And  man  being 
the  highest  type  of  ideal  beauty.  Bride  presides  at  his  birth  and  dedicates  him 
to  the  Trinity.  She  is  the  Mary  and  the  Juno  of  the  Gael.  She  is  much  spoken 
of  in  connection  with  Mary, — generally  in  relation  to  the  birth  of  Christ.  She 
was  the  aid-woman  of  the  Mother  of  Nazareth  in  the  lowly  stable,  and  she  is  the 
aid-woman  of  the  mothers  of  Uist  in  their  humble  homes. 

It  is  said  that  Bride  was  the  daughter  of  poor  pious  parents,  and  the  serving- 
maid  in  the  inn  of  Bethlehem.  Great  drought  occurred  in  the  land,  and  the 
master  of  the  hostel  went  away  with  his  cart  to  procure  water  from  afar,  leaving 
with  Bride  '  faircil  buirn  agus  breacag  arain,'  a  stoup  of  water  and  a  bannock  of 


SEASONS  165 

bread  to  sustain  her  till  his  return.  The  man  left  injunctions  with  Bride  not  to 
give  food  or  drink  to  any  one,  as  he  had  left  only  enough  for  herself,  and  not  to 
give  shelter  to  any  one  against  his  return. 

As  Bride  was  working  in  tlie  house  two  strangers  came  to  the  door.  The 
man  was  old,  with  brown  hair  and  grey  beard,  and  the  woman  was  young  and 
beautiful,  with  oval  face,  straight  nose,  blue  eyes,  red  lips,  small  ears,  and  golden 
brown  hair,  which  fell  below  her  waist.  They  asked  tlie  serving-maid  for  a  place 
to  rest,  for  they  were  footsore  and  weary,  for  food  to  satisfy  their  hunger,  and 
for  water  to  quench  their  thirst.  Bride  could  not  give  them  shelter,  but  she  gave 
them  of  her  own  bannock  and  of  her  own  stoup  of  water,  of  which  they  partook 
at  the  door ;  and  having  thanked  Bride  the  strangers  went  their  way,  while 
Bride  gazed  wistfully  and  sorrowfully  after  them.  She  saw  that  the  sickness  of 
life  was  on  the  young  woman  of  the  lovely  face,  and  her  heart  was  sore  that  she 
had  not  the  power  to  give  them  shade  from  the  heat  of  the  sun,  and  cover  from 
the  cold  of  the  dew.  When  Bride  returned  into  the  house  in  the  darkening  of 
the  t%vilight,  what  was  stranger  to  her  to  see  tlian  that  the  bannock  of  bread  was 
whole,  and  the  stoup  of  water  full,  as  they  had  been  before  I  She  did  not  know 
under  the  land  of  tlie  world  what  she  would  say  or  what  she  would  do.  The 
food  and  the  water  of  which  she  herself  had  given  them,  and  had  seen  them 
partake,  without  a  bit  or  a  drop  lacking  from  them  !  When  she  recovered  from 
her  wonderment  Bride  went  out  to  look  after  the  two  who  had  gone  their  way, 
but  she  could  see  no  more  of  them.  But  she  saw  a  brilliant  golden  light  over 
the  stable  door,  and  knowing  that  it  was  not  '  dreag  a  bhais,'  a  meteor  of  death, 
she  went  into  the  stable  and  was  in  time  to  aid  and  minister  to  the  Virgin  Mother, 
and  to  receive  the  Child  into  her  arms,  for  the  strangers  were  Joseph  and  Mary, 
and  the  child  was  Jesus  Christ,  the  Son  of  God,  come  to  earth,  and  born  in  the 
stable  of  the  hostel  of  Bethlehem.  '  'D  uair  a  rugadh  an  leanabh  chuir  Bride 
tri  braona  burna  fuarain  fioir-uisge  air  clar  a  bhathais  ann  an  ainm  De,  ann  an 
ainm  losa,  ann  an  ainm  Spioraid.'  When  the  Child  was  born  Bride  put  three 
drops  of  water  from  the  spring  of  pure  water  on  the  tablet  of  His  forehead,  in 
name  of  God,  in  name  of  Jesus,  in  name  of  Spirit.  When  the  master  of  the  inn 
was  returning  home,  and  ascending  the  hill  on  which  his  house  stood,  he  heard 
the  murmuring  music  of  a  stream  flowing  past  his  house,  and  he  saw  the  light 
of  a  bright  star  above  his  stable  door.  He  knew  from  these  signs  that  the 
Messiah  was  come  and  that  Christ  was  born,  '  oir  bha  e  ann  an  dailgneachd 
nan  daoine  gum  beirte  losa  Criosda  Mac  De  ann  am  Betlehem,  baile  Dhaibhidh' 
— for  it  was  in  the  seership  of  the  people  that  Jesus  Christ,  the  Son  of  God, 
would  be  born  in  Bethlehem,  the  town  of  David.  And  the  man  rejoiced  with 
exceeding  joy  at  the  fulfilment  of  the  prophecy,  and  he  went  to  the  stable  and 
worshipped  the  new  Christ,  whose  infant  cradle  was  the  manger  of  the  horses. 

Thus  Bride  is  called  '  ban-chuideachaidh  Moire,'  the  aid-woman  of  Mary.  In 
this  connection,  and  in  consequence  thereof,  she  is  called  '  Muime  Chriosda,' 
foster-mother  of  Christ;  '  Bana-ghoistidh  Mhic  De,'  the  god-mother  of  the  Son 

L  2 


166  AIMSIRE 

of  God  ;  '  Bana-ghoistidh  losda  Criosda  nam  bann  agus  nam  beannachd,'  god- 
mother of  Jesus  Christ  of  the  bindings  and  blessings.  Christ  again  is  called 
'  Dalta  Bride,'  the  foster-son  of  Bride  ;  '  Dalta  Bride  bith  nam  beannachd,'  the 
foster-son  of  Bride  of  the  blessings ;  '  Daltan  Bride,'  little  fosterling  of  Bride, 
a  term  of  endearment. 

John  the  beloved  is  called '  Dalta  Moire,'  foster-son  of  Mary,  and  '  Comhdhalta 
Chriosda,'  the  foster-brother,  Uterally  co-foster,  of  Christ.  Fostership  among 
the  Higlilanders  was  a  peculiarly  close  and  tender  tie,  more  close  and  more 
tender  even  than  blood.  There  are  many  proverbs  on  the  subject,  as,  '  Full 
gu  fichead,  comhdhaltas  gu  ceud,'  blood  to  the  twentieth,  fostership  to  the 
hundredth  degree.  A  church  in  Islay  is  called  '  Cill  Daltaiii,'  the  Church  of  tlie 
Fosterling. 

When  a  woman  is  in  labour,  the  midwife  or  the  woman  next  her  in  importance 
goes  to  the  door  of  the  house,  and  standing  on  the  'fad-buinn,'  sole-sod,  door- 
step, with  her  hands  on  the  jambs,  softly  beseeches  Bride  to  come  : 

'  Bhride  !  Bhride  !  thig  a  steach.  Bride  !  Bride  !  come  in, 

Tha  do  bheatha  deanta.  Thy  welcome  is  truly  made, 

Tabhair  cobhair  dha  na  bhean.  Give  thou  relief  to  the  woman, 

'S  tabh  an  gein  dh'an  Triana.'  And  give  the  conception  to  the  Trinity. 

When  things  go  well,  it  indicates  that  Bride  is  present  and  is  friendly  to  the 
family  ;  and  when  they  go  ill,  that  she  is  absent  and  offended.  Following  the 
action  of  Bride  at  the  birth  of  Christ,  the  aid-woman  dedicates  the  child  to  the 
Trinity  by  letting  three  drops  of  clear  cold  water  fall  on  the  tablet  of  his 
forehead.     (See  page  114.) 

The  aid-woman  was  held  in  reverence  by  all  nations.  Juno  was  worshipped 
with  greater  honour  than  any  other  deity  of  ancient  Rome,  and  the  Pharaohs 
paid  tribute  to  the  aid-women  of  Egypt.  Perhaps,  however,  appreciation  of 
the  aid-woman  was  never  more  touchingly  indicated  than  in  the  reply  of  two 
beautiful  maidens  of  St  Kilda  to  John  Macdonald,  the  kindly  humorist,  and  the 
unsurpassed  seaman  and  pilot  of  Admiral  Otter  of  the  West  Coast  Survey  :  '  O 
ghradhanan  an  domhain  agus  an  t-saoghail,  carson  a  Righ  na  gile  's  na  greine  ! 
nach  'eil  sibh  a  posadh  is  sibh  cho  briagh  ? '  'A  ghaol  nan  daona,  ciamar 
a  phosas  sinne  ?  nach  do  chaochail  a  bheanghluin  ! '  '  Oh  !  ye  loves  of  the 
domain  and  of  the  universe,  why.  King  ol'  the  moon  and  of  the  sun  !  are  ye  not 
marrying  and  ye  so  beautiful?"  'Oh  !  thou  love  of  men,  how  can  we  marry? 
has  not  the  knee-wife  died  ! ' 

On  Bride's  Eve  the  girls  of  the  townland  fashion  a  sheaf  of  corn  into  the 
likeness  of  a  woman.  They  dress  and  deck  the  figure  with  shining  shells, 
sparkling  crystals,  primroses,  snowdrops,  and  any  greenery  they  may  obtain. 
In  the  mild  climate  of  the  Outer  Hebrides  several  species  of  plants  continue  in 
flower  during  winter,  unless  the  season  be  exceptionally  severe.  The  gales  of 
March  are  there  the  destroyers  of  plant-life.     A  specially  bright  shell  or  crystal 


SEASONS  167 

is  placed  over  the  heart  of  the  figure.  This  is  called  '  reiU-iuil  Bride,'  the 
guiding  star  of  Bride,  and  typifies  the  star  over  the  stable  door  of  Bethlehem, 
which  led  Bride  to  the  infant  Christ.  The  girls  call  the  figure  '  Bride,' 
'  Brideag,'  Bride,  Little  Bride,  and  cany  it  in  procession,  singing  the  song  of 
'  Bride  bhoidheach  oigh  nam  mile  beus,'  Beauteous  Bride,  virgin  of  a  thousand 
charms.  The  '  banal  Bride,'  Bride  maiden  band,  are  clad  in  white,  and  have 
their  hair  down,  symbolising  purity  and  youth.  They  visit  every  house,  and 
every  person  is  expected  to  give  a  gift  to  Bride  and  to  make  obeisance  to 
her.  The  gift  may  be  a  shell,  a  spar,  a  crystal,  a  flower,  or  a  bit  of  greenery  to 
decorate  the  person  of  Bride.  Mothers,  however,  give  'bonnach  Bride,'  a 
Bride  bannock,  'cabag  Bride,'  a  Bride  cheese,  or  '  rolag  Bride,'  a  Bride  roll 
of  butter.  Having  made  the  round  of  the  place  the  girls  go  to  a  house  to  make 
the  '  feis  Bride,'  Bride  feast.  They  bar  the  door  and  secure  the  windows  of  the 
house,  and  set  Bride  where  she  may  see  and  be  seen  of  all.  Presently  the 
young  men  of  the  community  come  humbly  asking  permission  to  honour  Bride. 
After  some  parleying  they  are  admitted  and  make  obeisance  to  her. 

Much  dancing  and  singing,  fun  and  frolic,  are  indulged  in  by  the  young  men 
and  maidens  during  the  night.  As  the  grey  dawn  of  the  Day  of  Bride  breaks 
they  form  a  circle  and  sing  the  hymn  of  '  Bride  bhoidheach  niuime  chorr 
Chriosda,'  Beauteous  Bride,  choice  foster-mother  of  Christ.  They  then 
distribute  '  fuidheal  na  feisde,'  the  fragments  of  the  feast — practically  the  whole, 
for  they  have  partaken  very  sparingly,  in  order  to  have  the  more  to  give — 
among  the  poor  women  of  the  place. 

A  similar  practice  prevails  in  Ireland.  There  the  churn  staff,  not  the  corn 
sheaf,  is  fashioned  into  the  form  of  a  woman,  and  called  '  Brideog,'  little  Bride. 
The  girls  come  clad  in  their  best,  and  the  girl  who  has  the  prettiest  dress  gives 
it  to  Brideog.  An  ornament  something  like  a  Maltese  cross  is  affixed  to  the 
breast  of  the  figure.  The  ornament  is  composed  of  straw,  beautifully  and 
artistically  interlaced  by  the  deft  fingers  of  the  maidens  of  Bride.  It  is 
called  '  rionnag  Brideog,'  the  star  of  little  Bride.  Pins,  needles,  bits  of 
stone,  bits  of  straw,  and  other  things  are  given  to  Bride  as  gifts,  and  food  by 
the  mothers. 

Customs  assume  the  complexion  of  their  surroundings,  as  fishes,  birds,  and 
beasts  assimilate  the  colours  of  their  habitats.  The  seas  of  the  'Garbh 
Chriocha,'  Rough  Boimds  in  which  the  cult  of  Bride  has  longest  lived,  abound 
in  beautiful  iridescent  shells,  and  the  mountains  in  bright  sparkling  stones,  and 
these  are  utilised  to  adorn  the  ikon  of  Bride.  In  other  districts  where  the  figure 
of  Bride  is  made,  there  are  no  shining  shells,  no  brilliant  crystals,  and  the  girls 
decorate  the  image  witli  artistically  interlaced  straw. 

The  older  women  are  also  busy  on  the  Eve  of  Bride,  and  great  preparations 
are  made  to  celebrate  her  Day,  which  is  the  first  day  of  spring.  They  make  an 
oblong  basket  in  the  shape  of  a  cradle,  which  they  call  '  leaba  Bride,'  the  bed  of 
Bride.     It  is  embellished  with  much  care.     Then  they  take  a  choice  sheaf  of 


168  AIMSIRE 

corn,  generally  oats,  and  fashion  It  into  the  form  of  a  woman.  They  deck  this 
ikon  with  gay  ribbons  from  the  loom,  sparkling  shells  from  the  sea,  and  bright 
stones  from  the  hill.  All  the  sunny  sheltered  vaUeys  around  are  searched  for 
primroses,  daisies,  and  other  flowers  that  open  their  eyes  in  the  morning  of  the 
year.  This  lay  figure  is  called  Bride,  '  dealbh  Bride,'  the  ikon  of  Bride.  When 
It  is  dressed  and  decorated  with  aU  the  tenderness  and  loving  care  the  women 
can  lavish  upon  it,  one  woman  goes  to  the  door  of  the  house,  and  standing  on 
the  step  with  her  hands  on  the  jambs,  calls  softly  into  the  darkness,  '  Tha 
leaba  Bride  deiseal,'  Bride's  bed  is  ready.  To  this  a  ready  woman  behind 
replies,  '  Thigeadh  Bride  steach,  is  e  beatha  Bride,'  Let  Bride  come  in.  Bride  is 
welcome.  The  woman  at  the  door  again  addresses  Bride,  '  A  Bhride !  Bhride 
thig  a  steach,  tha  do  leaba  deanta.  Gleidh  an  teach  dh'an  Triana,'  Bride  ! 
Bride,  come  thou  in,  thy  bed  is  made.  Preserve  the  house  for  the  Trinity. 
The  women  then  place  the  ikon  of  Bride  with  great  ceremony  in  the  bed  they 
have  so  carefully  prepared  for  it.  They  place  a  small  straight  white  wand  (the 
bark  being  peeled  oif)  beside  the  figure.  This  wand  is  variously  called  '  slatag 
Bride,'  the  little  rod  of  Bride,  '  slachdan  Bride,'  the  little  wand  of  Bride,  and 
'  barrag  Bride,'  the  birch  of  Bride.  The  wand  is  generally  of  birch,  broom, 
bramble,  white  willow,  or  other  sacred  wood,  '  crossed '  or  banned  wood  being 
carefidly  avoided.  A  similar  rod  was  given  to  the  kings  of  Ireland  at  their 
coronation,  and  to  the  Lords  of  the  Isles  at  their  instatement.  It  was  straight 
to  typify  justice,  and  white  to  signify  peace  and  purity — bloodshed  was  not 
to  be  needlessly  caused.  The  women  then  level  the  ashes  on  the  hearth, 
smoothing  and  dusting  them  over  carefully.  Occasionally  the  ashes,  surrounded 
by  a  roll  of  cloth,  are  placed  on  a  board  to  safeguard  them  against  disturbance 
from  draughts  or  other  contingencies.  In  the  early  morning  the  family  closely 
scan  the  ashes.  If  they  find  the  marks  of  the  wand  of  Bride  they  rejoice,  but 
if  they  find  '  lorg  Bride,'  the  footprint  of  Bride,  their  joy  is  very  great,  for  this 
is  a  sign  that  Bride  was  present  with  them  during  the  night,  and  is  favourable  to 
them,  and  that  there  is  increase  in  family,  in  flock,  and  in  field  during  the 
coming  year.  Should  there  be  no  marks  on  the  ashes,  and  no  traces  of  Bride's 
presence,  the  family  are  dejected.  It  is  to  them  a  sign  that  she  is  oflx;nded,  and 
will  not  hear  their  call.  To  propitiate  her  and  gain  her  ear  the  family  offer 
oblations  and  burn  incense.  The  oblation  generally  is  a  cockerel,  some  say  a 
pullet,  buried  alive  near  the  junction  of  three  streams,  and  the  incense  is  burnt 
on  the  hearth  when  the  family  retire  for  the  night. 

In  the  Highlands  and  Islands  St  Bride's  Day  was  also  called  '  La  Cath 
Choileach,'  Day  of  Cock-fighting.  The  boys  brought  cocks  to  the  school  to  fight. 
The  most  successful  cock  was  called  '  coileach  buadha,'  victor  cock,  and  its 
proud  owner  was  elected  king  of  the  school  for  the  year.  A  defeated  bird  was 
called  '  fuidse,'  craven,  '  coileach  fuidse,'  craven  cock.  All  the  defeated, 
maimed,  and  killed  cocks  were  the  perquisites  of  the  schoolmaster.  In  the 
Lowlands  '  La  Coinnle,'  Candlemas  Day,  was  the  day  thus  observed. 


SEASONS  169 

It  is  said  in  Ireland  that  Bride  walked  before  Mary  with  a  lighted  candle  in 
each  hand  when  she  went  up  to  the  Temple  for  purification.  The  winds  were 
strong  on  the  Temple  heights,  and  the  tapers  were  unprotected,  yet  they  did  not 
flicker  nor  fail.  From  this  incident  Bride  is  called  '  Bride  boillsge,'  Bride  of 
brightness.  This  day  is  occasionally  called  '  La  Fheill  Bride  nan  Coinnle,'  the 
Feast  Day  of  Bride  of  the  Candles,  but  more  generally  '  La  Fheill  Moire  nan 
Coinnle,'  the  Feast  Day  of  Mary  of  the  Candles — Candlemas  Day. 

The  serpent  is  supposed  to  emerge  from  its  hollow  among  the  hills  on  St 
Bride's  Day,  and  a  propitiatory  hymn  was  sung  to  it.  Only  one  verse  of  this 
hymn  has  been  obtained,  apparently  the  first.     It  diflfers  in  ditfei-ent  localities  : — 

'  Moch  maduinn  Bhride,  Early  on  Bride's  morn 

Thig  an  nirahir  as  an  toll.  The  serpent  shall  come  ft-om  the  hole, 

Cha  bhoin  raise  ris  an  nimhir,  I  wiU  not  molest  the  serpent, 

Cha  bhoin  an  nimliir  rium.'  Nor  will  the  serpent  molest  me. 

Other  versions  say : — 

'  La  Feill  na  Bride,  The  Feast  Day  of  the  Bride, 

Thig  nighean  Imhir  as  a  chnoc.  The  daughterof  Ivor  shall  come  from  the  knoll, 

Cha    bhean    mise    do    nighean  I  will  not  touch  the  daughter  of  Ivor, 

'S  cha  dean  i  mo  lochd.'    [Imhir,  Nor  shall  she  harm  me. 

'  La  Fheill  Bride  brisgeanach  On  the  Feast  Day  of  Bride, 

Thig  an  ceann  de  'n  chaiteanach.  The  head  will  come  off  the  '  caiteanach,' 

Thig  nighean  lomhair  as  an  tom  The  daughter  of  Ivor  will  come  from  the  knoll 

Le  fonn  feadalaich.'  With  tuneful  whistling. 

'  Thig  an  nathair  as  an  toll  The  serpent  will  come  from  the  hole 

La  donn  Bride,  On  the  brown  Day  of  Bride, 

Ged  robh  tri  traighean  dh'  an  Though  there  should  be  three  feet  of  snow 

Air  leachd  an  lair.'  [t-sneaehd  On  the  flat  surface  of  the  ground. 

The  '  daughter  of  Ivor '  is  the  serpent ;  and  it  is  said  that  the  serpent  will 
not  sting  a  descendant  of  Ivor,  he  having  made  '  tabliar  agus  tuis,'  offering  and 
incense,  to  it,  thereby  securing  immunity  from  its  sting  for  himself  and  his  seed 
for  ever. 

'  La  Bride  nam  brig  ban  On  the  day  of  Bride  of  the  white  hills 

Thig  an  rigen  ran  a  tom.  The  noble  queen  will  come  from  the  knoll, 

Cha  bhoin  raise  ris  an  rigen  ran,  I  will  not  molest  the  noble  queen, 

'S  cha  bhoin  an  rigen  ran  rium.'  Nor  will  the  noble  queen  molest  rae. 

These  lines  would  seem  to  point  to  serpent-worship.  One  of  the  most  curious 
customs  of  Bride's  Day  was  the  pounding  of  the  serpent  in  effigy.  The  following 
scene  was  described  to  the  writer  by  one  who  was  present : — '  I  was  one  of 
sevei'al  guests  in  the  hospitable  house  of  Mr  John  Tolmie  of  Uignis,  Skye.     One 


170  AIMSIRE 

of  my  fellow-guests  was  Mrs  Macleod,  widow  of  Major  Macleod  of  Stein,  and 
daughter  of  Flora  Macdonald.  Mrs  Macleod  was  known  among  her  friends  as 
"  Major  Ann."  She  combined  the  warmestof  hearts  with  the  sternest  of  manners, 
and  was  the  admiration  of  old  and  young  for  her  wit,  wisdom,  and  generosity. 
When  told  tliat  her  son  had  fallen  in  a  duel  with  the  celebrated  Glengarry — the 
Ivor  Maclvor  of  Waverley — she  exclaimed,  "  Math  thu  fein  mo  ghiullan  !  math 
thu  fein  mo  ghiullan  !  gaol  geal  do  mhathar  fein !  Is  fearr  bas  saoidh  na  gras 
daoidh  ;  cha  bhasaich  an  gaisgeach  ach  an  aon  turas,  ach  an  gealtair  iomadaidh 
uair  !  " — "  Good  thou  art  my  son  !  good  thou  art  my  son  !  thou  the  white  love  of 
thine  own  mother  !  Better  the  hero's  death  than  the  craven's  life  ;  the  brave  dies 
but  once,  the  coward  many  times."  In  a  company  of  noblemen  and  gentlemen 
at  Dunvegan  Castle,  Mrs  Macleod,  then  in  her  88th  year,  danced  the  reel  of  Tulloch 
and  other  reels,  jigs,  and  sti-athspcys  as  lightly  as  a  girl  in  her  teens.  Wherever 
she  was,  all  strove  to  show  Mrs  Macleod  attention  and  to  express  the  honour  in 
which  she  was  held.  She  accepted  all  these  honours  and  attentions  with  grace 
and  dignity,  and  without  any  trace  of  vanity  or  self-consciousness.  One  morning 
at  breakfast  at  Uignis  some  one  remarked  that  this  was  the  Day  of  Bride.  "  The 
Day  of  Bride,"  repeated  Mrs  Macleod  meditatively,  and  with  a  dignified  bow  of 
apology  rose  from  the  table.  All  watched  her  movements  with  eager  curiosity. 
Mrs  Macleod  went  to  the  fireside  and  took  up  the  tongs  and  a  bit  of  peat  and 
walked  out  to  the  doorstep.  She  then  took  off  her  stocking  and  put  the  peat 
into  it,  and  pounded  it  with  the  tongs.  And  as  she  pounded  the  peat  on  the 
step,  she  intoned  a  "  rann,"  rune,  only  one  verse  of  which  I  can  remember  : — 

"  An  diugh  La  Bride,  This  is  the  day  of  Bride, 

Thig  an  righinn  as  an  torn.  The  queen  mil  come  from  the  mound, 

Cha  bhean  mise  ris  an  righinn,  I  will  not  touch  the  queen, 

Cha  bhean  an  righinn  rium."  Nor  will  the  queen  touch  me. 

'  Having  pounded  the  peat  and  replaced  her  stocking,  Mrs  Macleod  returned 
to  the  table,  apologising  for  her  remissness  in  not  remembering  the  Day  earlier 
in  the  morning.  I  could  not  make  out  whether  Mrs  Macleod  was  serious  or 
acting,  for  she  was  a  consummate  actress  and  the  delight  of  young  and  old. 
Many  curious  ceremonies  and  traditions  in  connection  with  Bride  were  told 
that  morning,  but  I  do  not  remember  them.' 

The  pounding  in  the  stocking  of  the  peat  representing  the  serpent  would 
indicate  destruction  rather  than  worship,  perhaps  the  bruising  of  the  serpent's 
head.  Probably,  however,  the  ceremony  is  older,  and  designed  to  symbolise 
something  now  lost. 

Gaelic  lore  is  full  of  sayings  about  serpents.  These  indicate  close  observation . 
'  Tha  cluas  nathrach  aige,' — he  has  the  ear  of  a  serpent  (he  hears  keenly  but 
does  not  speak) ;  '  Tha  a  bhana-bhuitseach  lubach  mar  an  nathair,' — the  witch- 
woman  is  crooked  as  the  serpent ;  '  Is  e  an  t-iorball  is  neo-chronail  dhiot,  cleas 


SEASONS  171 

na  nathrach  nimhe,'— the  tail  is  the  least  harmful  of  thee,  the  trick  of  the 
serpent  venomous. 

'  Ge  niin  do  chraicionn  Though  smooth  be  thy  skin. 

Is  niraheil  gatli  do  bheuil ;  Venomous  is  the  sting  of  thy  mouth  ; 

Tlia  thu  mar  an  nathair  laclulinn.  Thou  art  like  the  dun  serpent, 

Gabh  do  rathad  fein.'  Take  thine  own  road. 

'  Bean  na  maise  te  neo-f  hialaidh.  The  beauteous  woman,  ungenerous, 

'S  i  Ian  do  na  briathra  blath.  And  she  fuU  of  warm  words, 

Tha  i  mar  an  nathair  riabhach.  Is  like  the  brindled  serpent, 

'S  gath  na  spiocaireachd  na  dail.'  And  the  sting  of  greed  is  in  her. 

The  people  of  old  practised  early  retiring,  early  rising,  and  diligent 
working : — 

'  Suipeir  is  soillse  Oidhch  Fheill  Bride,    Supper  and  light  the  Night  of  St  Bride, 
Cadal  is  soillse  Oidhch  Fheill  Paruig.'    Sleep  and  light  the  Night  of  St  Patrick. 

The  dandelion  is  called  'bearnan  Bride,'  the  little  notched  of  Bride,  in 
allusion  to  the  serrated  edge  of  the  petal.  The  linnet  is  called  '  bigein  Bride,' 
little  bird  of  Bride.  In  Lismore  the  oyster-catcher  is  called  'giUe  Bride,'  page 
of  Bride : — 

•  GiUe  Bride  bochd.  Poor  page  of  Bride, 

Gu  de  bhigil  a  th'  ort  ? '  What  cheeping  ails  thee  ? 

In  Uist  the  oyster-catcher  is  called  '  Bridein,'  bird  of  Bride.  There  was 
once  an  oyster-catcher  in  Uist,  and  he  was  so  elated  with  his  own  growing 
riches  that  he  thought  he  would  like  to  go  and  see  something  of  the  great 
world  around  him.  He  went  away,  leaving  his  three  beautiful,  olive-brown, 
blotched  black-and-grey  eggs  in  the  rough  shingle  among  the  stones  of  the 
seashore.  Shortly  after  he  left  the  grey  crow  came  hopping  round  to  see  what 
was  doing  in  the  place.  In  her  peering  she  saw  the  three  eggs  of  the  oyster- 
catcher  in  the  hollow  among  the  rocks,  and  she  thought  she  would  like  to  try 
the  taste  of  one  of  them,  as  a  variant  )ipon  the  refuse  of  land  and  shore.  So 
she  drove  her  strong  bill  through  the  broad  end  of  an  egg,  and  seizing  it  by  the 
shell,  carried  it  up  to  the  mossy  holm  adjoining.  The  quality  of  the  egg  was 
so  pleasing  to  the  grey  crow  that  she  went  back  for  the  second,  and  then  for 
the  third  egg.  The  grey  crow  was  taking  the  last  suck  of  the  last  egg  when  the 
oyster-catcher  was  heard  returning  with  his  usual  fuss  and  Hurry  and  hurry- 
scurry.  He  looked  at  his  nest,  but  there  were  no  eggs  there — no,  not  one,  and 
the  oyster-catcher  knew  not  what  to  do  or  say.  He  flew  about  to  and  fro, 
hither  and  thither  in  great  distress,  crying  out  in  the  bitterness  of  his  heart, 
'Co  dh'  ol  na  h-uiljhean?  Co  dh'  ol  na  h-uibhean  ?  Cha  chuala  mi  riamh  a 
leithid  !  Cha  chuala  mi  riamh  a  leithid  ! '  Who  drank  the  eggs  ?  Who  drank 
the  eggs  ?  I  never  heard  the  like  !  I  never  heard  the  like !  The  grey  crow 
listened  now  on  this  side  and  now  on  that,  and  gave  two  more  precautionary 


172 


AIMSIRE 


wipes  to  her  already  well-wiped  bill  in  the  fringy,  friendly  raoss,  then  looked 
up  with  much  affected  innocence  and  called  out  in  deeply  sympathetic  tones, 
'  Cha  chuala  na  sinne  sinn  f hein  sin,  ged  is  sinn  is  sine  's  an  aite,'  No,  nor 
heard  we  ourselves  that,  though  we  are  older  in  the  place. 

Bride  is  said  to  preside  over  the  diiferent  seasons  of  the  year  and  to  bestow 
their  functions  upon  them  according  to  their  respective  needs.  Some  call 
January  'am  mios  marbh,'  the  dead  month,  some  December,  while  some  apply 
the  terms,  'na  tri  miosa  marbh,'  the  three  dead  months,  'an  raithe  marbh,'  the 
dead  quarter,  and  '  raitlie  marbh  na  bliadhna,'  the  dead  quarter  of  the  year,  to 
the  winter  months  when  nature  is  asleep.  Bride  with  her  white  wand  is  said  to 
breathe  life  into  the  mouth  of  the  dead  Winter  and  to  bring  him  to  open  his 
eyes  to  the  tears  and  the  smiles,  the  sighs  and  the  laughter  of  Spring.  The 
venom  of  the  cold  is  said  to  tremble  for  its  safety  on  Bride's  Day  and  to  flee  for 
its  life  on  Patrick's  Day.     There  is  a  saying  : — 


'  Chuir  Bride  miar  's  an  abhuinn 
La  na  Feill  Bride  [fhuachd. 
Is  dh'  fhalbh  mathair  ghuir  an 
Is  nigh  i  basan  anns  an  abhuinn 
La  na  Feill  Padruig  [fhuachd.' 
Is  dh'  fhalbh  mathair  ghin  an 


Bride  put  her  finger  in  the  river 
On  the  Feast  Day  of  Bride  [cold. 

And  away  went  the  hatching  mother  of  the 
And  she  bathed  her  palms  in  the  river 
On  the  Feast  Day  of  Patrick         [the  cold. 
And  away  went  the  conception  mother  of 


Another  version  says  : — 

'  Chuir  Brighid  a  bas  ann, 
Chuir  Moire  a  cas  ann, 
Chuir  Padruig  achlach  fhuar  ann.'(?) 


Bride  put  her  palm  in  it, 
Mary  per  her  foot  in  it, 
Patrick  put  the  cold  stone  in  it. 


alluding  to  the  decrease  in  cold  as  the  year  advances.  In  illustration  of  this  is — 
'  Chuir  Moire  meoirean  anns  an  uisge  La  Fheill  Bride  is  thug  i  neimh  as,  's  La 
Fheill  Padruig  nigh  i  lamhan  ann  's  dh'  fhalbh  am  fuachd  uil  as,'  Mary  put  her 
fingers  in  the  water  on  Bride's  Feast  Day  and  the  venom  went  out  of  it,  and 
on  Patrick's  Feast  Day  she  bathed  her  hands  in  it  and  all  the  cold  went 
out  of  it. 

Poems  narrating  the  events  of  the  seasons  were  current.     That  mentioning 
the  occurrences  of  Spring  begins  : — 

'La  Bride  breith  an  earraich  TheDayof  Bride,  the  birthday  ofSpring, 

Thig  an  dearrais  as  an  torn.  The  serpent  emerges  from  the  knoll, 

Theirear  "  tri-bhliadhnaich  "  ri  aighean,  '  Three-years-olds '  is  applied  to  heifers, 

Bheirear  gearrain  chon  nam  fonn.'  Garrons  are  taken  to  the  fields. 

In  Uist  the  flocks  are  counted  and  dedicated  to  Bride  on  her  Day. 

'  La  Fheill  Bride  boidlieach  On  the  Feast  Day  of  beautiful  Bride 

Cunntar  spreidh  air  mointeach.  The  flocks  are  counted  on  the  moor. 

Cuirear  fitheach  chon  na  nide.  The  raven  goes  to  prepare  the  nest, 

'S  cuirear  rithis  rocais. '  And  again  goes  the  rook. 


SEASONS  173 

'  Nead  air  Bhrighit,  ugh  air  Inid,  ian  air         Nest  at  Brigit,  egg  at  Shrove,  chick 

Chasg,  at  Easter, 

Marabithaiganfhitheachbithidharabas.'   If  the  raven  has  not  he  has  death. 

The  raven  is  the  first  bird  to  nest,  closely  followed  by  the  mallard  and  the 
rook.     It  is  affirmed  that — 

'  Co  fad  's  a  theid  a  ghaoth  's  an'dorus     As  far  as  the  wind  shall  enter  the  door 
La  na  Feill  Bride,  On  the  Feast  Day  of  Bride, 

Theid  an  cathadh  anns  an  dorus  Tlie  snow  sliall  enter  the  door 

La  na  Feill  Paruig.'  On  the  Feast  Day  of  Patrick. 

In  Barra,  lots  are  cast  for  the  '  iolachan  iasgaich,'  fishing-banks,  on  Bride's 
Day.  These  fishing-banks  of  the  sea  are  as  well  known  and  as  accurately 
defined  by  the  fishermen  of  Barra  as  are  the  qualities  and  boundaries  of  their 
crofts  on  land,  and  they  apportion  them  with  equal  care.  Having  ascertained 
among  themselves  the  number  of  boats  going  to  the  long-line  fishing,  the  people 
divide  the  banks  accordingly.  All  go  to  church  on  St  Bride's  Day.  After 
reciting  the  virtues  and  blessings  of  Bride,  and  the  examples  to  be  drawn  from 
her  life,  the  priest  reminds  his  hearers  that  the  great  God  who  made  the  land 
and  all  thereon,  also  made  the  sea  and  all  therein,  and  tliat  '  murachan  na  mara 
agus  tachar  na  tire,'  'cuilidh  Chaluira  agus  cuilidh  Mhoire,'  the  wealth  of  sea  and 
the  plenty  of  land,  the  treasury  of  Columba  and  the  treasury  of  Mary,  are  His 
gift  to  them  that  follow  Him  and  call  upon  His  name,  on  rocky  hill  or  on  crested 
wave.  The  priest  urges  upon  them  to  avoid  disputes  and  quarrels  over  their 
fishing,  to  remember  the  dangers  of  the  deep  and  the  precariousness  of  life,  and 
in  their  fishing  to  remember  the  poor,  the  widow  and  the  orphan,  now  left  to  the 
fatherhood  of  God  and  to  the  care  of  His  people.  Having  come  out  of  church, 
the  men  cast  lots  for  the  fishing-banks  at  the  church  door.  After  this,  they 
disperse  to  their  homes,  all  talking  loudly  and  discussing  their  luck  or  unluck 
in  the  drawing  of  the  lots.  A  stranger  would  be  apt  to  think  that  the  people 
were  quarrelling.  But  it  is  not  so.  The  simultaneous  talking  is  their  habit, 
and  the  loudness  of  their  speaking  is  the  necessity  of  their  living  among  the 
noise  of  winds  and  waves,  whether  on  sea  or  on  shore.  Like  the  people  of  St 
Kilda,  the  people  of  Barra  are  warmly  attached  to  one  another,  the  joy  of  one 
and  the  grief  of  another  being  the  joy  and  grief  of  all. 

The  same  practice  of  casting  lots  for  their  fishing-banks  prevails  among  the 
fisher-folks  of  the  Lofodin  Islands,  Norway. 

From  these  traditional  observations,  it  will  be  seen  that  Bride  and  her 
services  are  near  to  the  hearts  and  lives  of  the  people.  In  some  jihases  of  her 
character  she  is  much  more  to  them  than  Mary  is. 

Dedications  to  Bride  are  common  throughout  Great  Britain  and  Ireland. 


[pp.  174-5 


174 


AIMSIRE 


SLOINNTIREACHD    BHKIDE 


LOINNEADH  na  Ban-naomh  Bride, 

Lasair  dhealrach  oir,  muime  chorr  Chriosda. 
Bride  nighinn  Dughaill  duinn, 
Mhic  Aoidh,  mhic  Airt,  ndiic  Cuiiin, 
Mhic  Crearair,  mliic  Cis,  mliic  Carmaig,  mhic 
Carruinn. 


Gach  la  agus  gach  oidhche 

Ni  mi  sloinntireachd  air  Bride, 

Cha  mharbhar  mi,  cha  spuillear  mi, 

Cha  charcar  mi,  cha  chiurar  mi, 

Cha  mhu  dh^fhuo;as  Criosd  an  dearniad  mi. 


Cha  loisg  tcine,  grian,  no  gealach  mi, 
Cha  bhath  luin,  li,  no  sala  mi, 
Cha  reub  saighid  sithich,  no  sibhich  mi. 
Is  mi  fo  chomaraig  mo  Naonih  Muire 
Is  i  mo  chaondi  mhuime  Bride. 


SEASONS  175 


GENEALOGY   OF   BRIDE 

Thj;  genealogy  of  the  holv  maiden  Uride, 
Radiant  flame  of  gold,  noble  foster-mother  of  Christ. 
Bride  the  daughter  of  Dugall  the  brown, 
Son  of  Aodh,  son  of  Art,  son  of  Conn, 
Son  of  Crearar,  son  of  Cis,  son  of  Carniac,   sou  of 
Carruin. 

Every  day  and  every  night 

That  I  say  the  genealogy  of  Bride, 

I  shall  not  be  killed,  I  shall  not  be  harried, 

I  shall  not  be  put  in  cell,  I  shall  not  be  wounded. 

Neither  shall  Christ  leave  me  in  forgetfulness. 

No  fire,  no  sun,  no  moon  shall  burn  me. 

No  lake,  no  water,  nor  sea  shall  drown  mc. 

No  arrow  of  fairy  nor  dart  of  fay  shall  wound  me, 

And  I  under  the  protection  of  my  Holy  Mary, 

And  my  gentle  foster-mother  is  my  beloved  Bride. 


176 


AIMSIRE 


BRIDE   BAN-CHOBHAIR 


[71] 


HAINIG  thugam  cobhair, 
Moire  gheal  is  Bride ; 
Mar  a  rug  Anna  Moire, 
Mar  a  rug  Moire  Criosda, 
Mar  a  rug  Eile  Eoin  Baistidh 
Gun  mhar-bhith  dha  dhi, 
Cuidich  thusa  mise  'ni  asaid, 
Cuidich  mi  a  Bhride  ! 


Mar  a  gheineadh  Criosd  am  Moire 
C'omhliont  air  gach  lainih, 
Cobhair  thusa  niise,  nihoinie, 
An  gein  a  thoir  bho  'n  chnaimh ; 
'S  mar  a  chomhn  thu  Oigh  an  t-solais, 
Gun  or,  gun  odh,  gun  ni, 
Conihn  orm-sa,  's  mor  m'  othrais, 
Comhn  orm  a  Bhride  ! 


SEASONS  177 


BRIDE   THE   AID-WOMAN 

There  came  to  me  assistance, 
Mary  fair  and  Bride  ; 
As  Anna  bore  Mary, 
As  Mary  bore  Christ, 
As  Eile  bore  John  the  Baptist 
Without  flaw  in  him, 
Aid  thou  me  in  mine  unbearing, 
Aid  me,  O  Bride  ! 

As  Christ  was  conceived  of  Mary 
Full  perfect  on  every  hand. 
Assist  thou  me,  foster-mother. 
The  conception  to  bring  from  the  bone ; 
And  as  thou  didst  aid  the  Virgin  of  joy, 
Without  gold,  without  corn,  without  kine, 
Aid  thou  me,  great  is  my  sickness. 
Aid  me,  O  Bride  ! 


178 


AIMSIRE 


MANUS   MO   RUIN 


[72] 


Magnus  was  descended  from  Malcolm  Canraore,  King  of  the  Scots.  Earl 
Magnus  and  his  half-brother  Earl  Hakon  ruled  the  Northern  Isles,  and  while 
they  were  in  agreement  with  one  another  there  was  peace  and  plenty  within 
those  isles.  But  dissensions  arose.  Magnus  was  eminently  handsome,  beneficent, 
and  beloved.  Hakon  was  lacking  in  these  qualities,  and  he  became  morose  and 
jealous  of  his  brother. 

The  two  brothers  met  at  the  Thingstead  in  Lent,  Hakon  being  there  for 
offensive,  and  Magnus  for  defensive,  purposes.  Wisdom  prevailed,  however, 
and  war  was  averted.  To  confirm  the  peace  Hakon  invited  Magnus  to  meet 
him  in  Pasch  week  in  the  church  of  Egilsey,  the  brothers  agreeing  to  limit  their 
retinue  to  two  warships  each.  Magnus  observed  the  agreement  and  came  with 
two  ships,  but  Hakon  brought  eight,  with  their  fiiU  complement  of  armed  men. 

His  people  wished  to  defend  Magnus,  but  he  refused  to  allow  the  spilling  of 
blood,  or  the  perilling  of  souls.  Magnus  submitted  to  his  brother  three  proposals. 
First,  that  he  should  go  to  his  relative,  the  King  of  the  Scots,  and  never  return ; 
second,  that  he  shoidd  go  to  Rome  or  to  Jerusalem  and  never  return ;  or  third, 
that  he  would  submit  to  be  maimed,  gouged,  or  slain.  Hakon  spurned  all  the 
proposals  save  the  last,  and  Magnus  was  put  to  death  on  the 
14th  of  April,  1115,  to  the  great  grief  of  his  people. 


-^\<^W    MHANUIS  mo  ruin. 

Is  tu  dheanadli  dhuinn  iul, 
A  chuirp  chubhraidh  nan  dul, 
Culmhnich  oirnn. 

Cuimhnich  a  naoimli  nam  buadh, 
A  chomraig  's  a  chomhn  an  sluagh, 
Cobhair  oirnne  'n  ar  truaigh, 
'S  na  treig  sinn. 

Tog  ar  seilbli  niacli  ri  leirg, 
Casg  coin  ghioirr  is  coin  dheirg, 
Cum  uainn  fuath,  fath,  feirg, 
Ajrus  foirne. 


SEASONS  179 


MAGNUS   OF   MY   LOVE 

The  place  where  Magnus  was  slain  had  been  a  rough,  sterile  moor  of  heath 
and  moss,  but  immediately  Magnus  was  put  to  death  the  moor  became  a 
smiling  grassy  plain,  and  tliere  issued  a  heavenly  light  and  a  sweet  odour  from 
the  holy  ground. 

Those  who  were  in  peril  prayed  to  Magnus  and  were  rescued,  and  those  who 
were  sick  came  to  his  grave  and  were  healed.  Pilgrims  flocked  to  his  tomb  to 
keep  vigil  at  his  shrine,  and  be  cured  of  their  leprosy  of  body  or  of  soul. 

St  Magnus  had  three  burials — the  first  in  the  island  of  Egilsey  where  he  was 
slain,  and  the  second  at  the  intercession  of  his  mother,  Thora,  in  Christ  Church 
in  the  island  of  Birsa.  During  imminent  peril  at  sea  Earl  Rognovald  prayed  to 
Magnus  for  deliverance,  and  vowed  that  he  would  build  a  minster  to  his  memory 
more  beautiful  than  any  church  in  those  lands.  The  prayer  was  heard,  and 
Rognovald  built  and  endowed,  to  the  memory  of  the  holy  Magnus,  the  cathedral 
church  of  Kirkwall.  Thither  the  relics  of  the  saint  were  brought  and  interred, 
and  the  cathedral  became  the  resort  of  pilgrims  who  sought  the  aid  of  St  Magnus. 

At  the  battle  of  Anglesea,  between  Magnus  Barefoot,  his  brother  Ireland, 
his  cousin  Haco,  and  the  Earls  of  Chester  and  Shrewsbury,  Magnus  recited  the 
Psalter  during  the  conflict.  The  victory  of  his  northern  kinsmen  was  attributed 
to  the  holy  Magnus. 

O  Magnus  of  my  love, 
Thou  it  is  who  would'st  us  guide. 
Thou  fragrant  body  of  grace, 
Remember  us. 

Remember  us,  thou  Saint  of  power, 
Who  didst  encompass  and  protect  the  people. 
Succour  thou  us  in  our  distress. 
Nor  forsake  us. 

Lift  our  flocks  to  the  hills, 
(j)uell  the  wolf  and  the  fox. 
Ward  from  us  spectre,  giant,  fury, 
And  oppression. 


180  AIMSIRE 

Cuartaich  tan  agus  buar, 

Cuartaich  caor  agus  uan  ; 

Cum  uap  an  fhamh-bhual, 

'S  an  luoh-fheoir. 

Crath  an  druchd  o'd  speur  air  crodh, 
Thoir  fas  air  feur,  deis,  agus  siiodh, 
Dubhrach,  lus-feidh,  ceis,  meacan-dogh, 
Agus  neoinean. 

O  Mhanuis  nan  glonn. 
Air  bharca  nan  sonn, 
Air  bharra  nan  tonn, 
Air  sala  no  fonn, 

Comhn  agus  gleidh  sinn. 


SEASONS  181 

Surround  cows  and  herds. 
Surround  sheep  and  lambs  ; 
Keep  from  them  the  water-vole, 
And  the  field-vole. 

Sprinkle  dew  from  the  sky  upon  kine, 
Give  growth  to  grass,  and  corn,  and  sap  to  plants, 
Water-cress,  deers-grass,  'ceis,'  burdock. 
And  daisy. 

O  Magnus  of  fame, 
On  the  barque  of  the  heroes, 
On  the  crests  of  the  waves. 
On  the  sea,  on  the  land, 
Aid  and  preserve  us. 


182 


AIMSIRE 


AM   BEANNACHADH   BEALLTAIN       [73] 


Beaixtain,  Beltane,  is  the  first  day  of  May.  On  May  Day  all  the  fires  of  the 
district  were  extinguished  and  '  tein  eigin,'  need-fire,  produced  on  the  knoll. 
This  fire  was  divided  in  two,  and  people  and  cattle  rushed  through  for  purification 
and  safeguarding  against  'ealtraigh  agus  dosgaidh,'  mischance  and  murrain, 
during  the  year.  The  people  obtained  fires  for  their  homes  from  this  need-fire. 
The  practice  of  producing  the  need-fire  came  down  in  the  Highlands  and  Islands 
to  the  first  quarter  of  this  century.  The  writer  found  traces  of  it  in 
such  distant  places  as  Arran,  Uist,  and  Sutherland.     In  1S95  a  woman 


EANNAICH,  a  Thriaiiailt  fhioir  nach  gann, 
TMi  fein,  mo  cheile  agus  mo  chlann, 
Mo  chlann  mhaoth  's  am  mathair  chaomh  'n  an  ceann, 
Air  chlar  chubhr  nan  raon,  air  airidh  ehaon  nam  beann, 
Air  chlar  chubhr  nan  raon,  air  airidh  chaon  nam  beann. 


Gach  ni  na  m'  fhardaich,  no  ta  'na  m'  shealbli, 

Gach  buar  is  barr,  gach  tan  is  tealbh, 

Bho  Oidhche  Shanilina  chon  Oidhche  Bheallt, 

Piseach  maith,  agus  beannachd  mallt, 

Bho  mhuir,  gu  muir,  agus  bun  gach  allt, 

Bho  thonn  gu  tonn,  agus  bonn  gach  steallt. 


Tri  Pears  a  gabhail  sealbh  anns  gach  ni  'na  m'  stor, 
An  Trianailt  dhearbha  da  m'  dhion  le  coir  ; 
O  m'  anam  riaraich  am  briathra  Phoil, 
Is  dion  mo  chiallain  fo  sgiath  do  ghloir, 
Dion  mo  chiallain  fo  sgiath  do  ghloir. 


Beannaich  gach  ni,  agus  gach  aon, 

Ta  's  an  teaghlach  bheag  ri  m'  thaobh  ; 


SEASONS  183 


THE   BELTANE   BLESSING 

in  Arran  said  that  in  the  time  of  her  father  the  people  made  the  need-fire  on 
the  knol],  and  then  rushed  home  and  brought  out  tlieir  'creatairean,'  creatures, 
and  i)ut  them  roimd  the  fire  to  safeguard  them,  '  bho  'n  bhana  bhuitsicii  mhoir 
Nic-creafain,'  from  the  arcli-witch  Crawford. 

The  ordeal  of  passing  through  the  fires  gave  rise  to  a  proverb  which  I  heard 
used  by  an  old  man  in  Lewis  in  1S73  : — '  A  Mhoire  !  mhicean,  bu  dora  dhomhsa  sin 
a  dheanamli  dhuit  na  dliol  eadar  dha  theine  mlioir  Bhcaill,'  Ah  Mary  !  sonnie,  it 
were  worse  for  nic  to  do  that  for  thee,  ti;an  to  pass  between  the  two  great  fires 
of  Beall. 

Bless,  O  Threefold  true  and  bountiful. 

Myself,  my  spouse,  and  my  children. 

My  tender  children  and  their  beloved  mother  at  their  head. 

On  the  fragrant  plain,  on  the  gay  mountain  shelling. 

On  the  fragrant  plain,  on  the  gay  mountain  shelling. 

Everything  within  my  dwelling  or  in  my  possession. 

All  kine  and  crops,  all  flocks  and  corn, 

From  Hallow  Eve  to  Beltane  Eve, 

With  goodly  progress  and  gentle  blessing. 

From  sea  to  sea,  and  every  river  mouth, 

From  wave  to  wave,  and  base  of  waterfall. 

Be  the  Three  Persons  taking  possession  of  all  to  me  belonging. 
Be  the  sure  Trinity  protecting  me  in  truth ; 
Oh  !  satisfy  my  soul  in  the  words  of  Paul, 
And  shield  my  loved  ones  beneath  the  wing  of  Thy  glory. 
Shield  my  loved  ones  beneath  the  wing  of  Thy  glory. 

Bless  everything  and  every  one. 
Of  this  little  household  by  my  side  ; 


184  AIMSIRE 

Cuir  Crois  Chriosd  oirnn  le  buaidh  baigli, 
Gun  am  faic  sinn  tir  an  aigh, 

Gun  am  faic  sinn  tir  an  aigh. 

Trath  threigeas  buar  am  buabhal  bho, 
Trath  threigeas  cuanal  an  cual  chro, 
Trath  dh'  eireas  ceigich  ri  beinn  a  cheo, 
Treoir  na  Trianaid  bhi  triall  'n  an  coir, 

0  treoir  na  Trianaid  bhi  triall  'n  an  coir. 

A  Thi  a  chruthaich  mi  air  tus, 
Eisd  is  fritheil  riuni  aig  lubadh  glun, 
Moch  is  anamoch  mar  is  iul, 
A  d'  lathair  fein  a  Dhe  nan  dul, 

A  d'  lathair  fein  a  Dhe  nan  dul. 


SEASONS  185 

Place  the  cross  of  Christ  on  us  with  the  power  of  love, 
Till  we  see  the  land  of  joy, 

Till  we  see  the  land  of  joy. 

What  time  the  kine  shall  forsake  the  stalls, 

What  time  the  sheep  shall  forsake  the  folds. 

What  time  the  goats  shall  ascend  to  the  mount  of  mist, 

May  the  tending  of  the  Triune  follow  them, 

May  the  tending  of  the  Triune  follow  them. 

Thou  Being  who  didst  create  me  at  the  beginning. 
Listen  and  attend  nie  as  I  bend  the  knee  to  Thee, 
Morning  and  evening  as  is  becoming  in  me, 
In  Thine  own  presence,  ()  God  of  life, 

In  Thine  own  presence,  O  God  of  life. 


186 


AIMSIRE 


AM  BEANNACHD   BEALLTAIN    [74] 


MHOIRE,  a  nihathair  nan  naonih, 
Beannaich  an  t-al  's  an  crodh-laoigh ; 
Na  leig  fuath  no  foirne,  'n  ar  gaoith, 
Fuadaich  oirnne  doigh  nan  daoi. 


Cum  do  sliuil  gach  Luan  is  Mart, 
Air  crodh-laoigh  's  air  aighean  dair : 
lomachair  leinn  o  bheinn  gu  sal, 
Tionail  fein  an  treud  ''s  an  t-al. 


Gach  Ciadaon  agus  Daorn  bi  leo, 
Biodh  do  lamh  chaon  a  chaoidh  ''n  an  coir : 
Cuallaich  buar  d'ani  buabhal  bho, 
Cuallaich  cuanal  d'an  cual  chro. 


Gach  Aona  bi-sa,  a  Naoinih,  'n  an  ceann, 
Treoraich  caoraich  a  aodann  bheann, 
Le  'n  al  beag  ba  as  an  deigh, 
Cuartaich  'ad  le  cuartachd  Dhe. 

Gach  Sathurna  bith  leo  mar  chach, 
Tabhair  gobhair  a  steach  le  'n  al, 
Gach  meann  is  maos  gu  taobh  sal, 
Is  Lioc  a  h-Eigir  gu  h-ard, 
Le  biolair  uaine  shuas  m'a  barr. 


Treoir  na  Trianailt  d'  ar  dian  's  gach  cas, 
Treoir  Chriosda  le  shith  's  le  Phais, 
Treoir  an  Spioraid,  Ligh  na  slaint, 
Is  Athar  priseil.  Righ  nan  gras. 


SEASONS  187 


THE    TJELTANE   BLESSING 

Mary,  thou  mother  of  saints. 
Bless  our  flocks  and  bearing  kinc  ; 
Hate  nor  scath  let  not  come  near  us. 
Drive  from  us  the  ways  of  the  wicked. 

Keep  thine  eye  every  Monday  and  Tuesday 
On  the  bearing  kine  and  the  pairing  (jueys ; 
Accompany  us  from  hill  to  sea. 
Gather  thyself  the  sheep  and  tlieir  progeny. 

Every  Wednesday  and  Thursday  be  with  them, 
Be  thy  gracious  hand  always  about  them  ; 
Tend  the  cows  down  to  their  stalls, 
Tend  the  sheep  down  to  their  folds ! 

Every  Friday  be  thou,  O  Saint,  at  their  head. 
Lead  the  sheep  from  the  face  of  the  bens. 
With  their  innocent  little  lambs  following  them, 
Encompass  them  with  God's  encompassing. 

Every  Saturday  be  likewise  with  them. 
Bring  the  goats  in  with  their  young. 
Every  kid  and  goat  to  the  sea  side. 
And  from  the  Rock  of  Aegir  on  high. 
With  cresses  green  about  its  summit. 

The  strength  of  the  Triune  be  our  shield  in  distress, 
The  strength  of  Christ,  His  peace  and  His  Pasch, 
Tlie  strength  of  the  Spirit,  Physician  of  health. 
And  of  the  precious  Father,  the  King  of  grace. 


188  AIMSIRE 


'S  gach  naomh  eile  bha  nan  deigh 
'S  a  choisinn  suamhnas  rioghachd  De. 

Beannaich  sinn  fein  agus  ar  cloinn, 
Beannaich  gach  creubh  a  thig  o'r  loinn, 
Beannaich  am  fear  sin  air  an  sloinn, 
Beannaich  a  Dhe,  an  te  a  rug  o'n  bhroinii. 

Gach  naomhachd,  beannachd  agus  buaidh, 
Bhi  'g  aomadh  leinn  gach  am  's  gach  uair, 
An  ainm  Trithinn  Naomha  shuas, 
Athar,  Mic,  is  Spiorad  buan. 

Crois  Chriosd  bhi  d'  ar  dion  a  nuas, 
Crois  Chriosd  bhi  d'  ar  dion  a  suas, 
Crios  Chriosd  bhi  d'  ar  dion  mu  'r  cuart, 
Gabhail  beannachd  Bealltain  uainn, 

Gabhail  beannachd  Bealltain  uainn. 


SEASONS  189 


And  of  every  other  saint  who  succeeded  them 

And  who  earned  the  repose  of  the  kingdom  of  God. 

Bless  ourselves  and  our  cliildren, 

Bless  every  one  who  shall  come  from  our  loins, 

Bless  him  whose  name  we  bear, 

Bless,  O  God,  her  from  whose  womb  we  came. 

Every  holiness,  blessing  and  power. 
Be  yielded  to  us  every  time  and  every  hour. 
In  name  of  the  Holy  Threefold  above, 
Father,  Son,  and  Spirit  everlasting. 

Be  the  Cross  of  Christ  to  shield  us  downward, 
Be  the  Cross  of  Christ  to  shield  us  upward. 
Be  the  Cross  of  Christ  to  shield  us  roundward, 
Accepting  our  Beltane  blessing  from  us. 

Accepting  our  Beltane  blessing  from  us. 


190  AIMSIRE 


LAOIDH    AN  TRIALL  [75] 

On  the  first  day  of  May  the  people  of  the  crofter  townland  are  up  betimes  and 
busy  as  bees  about  to  swarm.  This  is  the  day  of  migrating,  '  bho  baile  gu  beinn,' 
from  townland  to  moorland,  from  the  winter  homestead  to  the  summer  sheiling. 
The  summer  of  their  joy  is  come,  the  summer  of  the  sheiling,  the  song,  the  pipe, 
and  the  dance,  when  the  people  ascend  the  hill  to  the  clustered  bothies,  overlook- 
ing the  distant  sea  from  among  the  fronded  ferns  and  fragrant  heather,  where 
neighbour  meets  neighbour,  and  lover  meets  lover.  All  the  families  of  the 
townland  bring  their  different  flocks  together  at  a  particular  place  and  drive  the 
whole  away.  This  miscellaneous  herd  is  called  '  triall,'  procession,  and  is 
composed  of  horses,  cattle,  sheep,  and  goats.  In  the  '  triall '  the  sheep  lead  ;  the 
cattle  follow  according  to  their  ages  ;  then  come  the  goats,  and  finally  the  horses, 
with  creels  slung  across  their  backs  laden  with  domestic  gear  of  various  kinds. 
The  men  carry  burdens  of  spades,  sticks,  pins,  ropes,  and  other  things  that  may 
be  needed  to  repair  their  summer  huts,  while  the  women  carry  bedding,  meal, 
and  dairy  utensils.  About  their  waists  the  women  wear  a  cord  of  wool,  or  a 
belt  of  leather  called  '  crios-feile,'  kilt  girdle,  underneath  which  their  skirts  are 
drawn  up  and  fastened,  to  enable  them  to  walk  the  moor  with  greater  ease. 
These  crofter  women  appear  like  Leezie  Lindsay  in  the  old  song — 

'  She  kilted  her  coats  of  green  satin. 
And  she  kilted  them  up  to  the  knee.' 

When  the  people  meet,  they  greet  each  other  with  great  cordiality,  as  if  they  had 
not  seen  one  another  for  months  or  even  years,  instead  of  probably  only  a  few 
days  before.  There  are  endless  noises  in  the  herd  :  sheep  bleat  for  their  lambs, 
lambs  for  their  mothers,  cows  low  for  their  calves,  and  the  calves  respond,  mares 
neigh  for  their  foals,  and  foals  whinny  in  reply  to  their  dams  as  they  lightly  skip 
and  scamper,  curveting  in  and  out,  little  dreaming  of  coming  work  and  hard  fare. 
The  men  give  directions,  several  at  a  time  ;  the  women  knit  their  stockings  and 
sing  their  songs,  walking  free  and  erect  as  if  there  were  no  burdens  on  their  backs 
or  on  their  hearts,  nor  any  sin  or  sorrow  in  the  world  so  far  as  they  are  concerned. 
Ranged  along  on  either  side  of  the  procession  are  barefooted,  bareheaded 
comely  girls  and  sturdy  boys,  and  sagacious  dogs  who  every  now  and  then,  and 
every  here  and  there,  have  a  neck-and-neck  race  with  some  perverse  young  beast, 
unwillingly  driven  from  his  home,  for,  unhke  his  elders,  the  animal  does  not 
know  or  does  not  remember  the  pleasures  of  the  heathery  knoll,  the  grassy  dell 
or  fronded  glen,  and  the  joyous  freedom  of  the  summer  sheiling.  All  who  meet 
them  on  the  way  bless  the  '  triall,'  and  invoke  upon  it  a  good  daj-,  much  luck  and 
prosperity,  and  the  safe  shepherding  of  the  Son  of  Mary  on  man  and  beast. 


SEASONS  191 

When  the  grazing  ground  is  reached,  the  loads  are  laid  down,  llie  huts  repaired, 
fires  kindled  and  food  made  ready.  The  people  bring  forward  their  stock,  each 
man  his  own,  and  count  them  into  the  fold.  The  herdsman  of  the  townland  and 
one  or  two  more  men  stand  within  the  gateway  and  coimt  the  flocks  as  they  enter. 
Each  crofter  is  restricted  in  his  stock  on  the  common  grazing  of  the  townland. 
He  may,  however,  vary  the  number, and  the  ages  of  the  species  and  thus  equalise 
a  deficit  in  one  species  by  an  excess  in  another.  Should  a  man  have  a  '  barr- 
suma,'  oversoum,  he  may  arrange  with  a  man  who  has  a  '  di-suma,'  undersoum, 
or  with  the  townland  at  large,  for  his  extra  stock.  Every  facility  is  given  to  a 
man  in  straits,  the  consideration  of  these  intelligent  crofting  people  towards  one 
another  being  most  pleasing.  The  grazing  arrangements  of  the  people,  complex 
to  a  stranger,  but  simple  to  themselves,  show  an  intimate  knowledge  of  animal 
and  pastoral  life.  Having  seen  to  their  flocks  and  to  the  repairing  of  their  huts, 
the  people  resort  to  their  shelling  feast.  This  feast  consists  principally  of  a 
male  lamb,  without  spot  or  blemish,  killed  that  day.  Formerly  this  lamb  was 
sacrificed,  now  it  is  eaten.  The  feast  is  shared  with  friends  and  neighbours  ; 
all  wish  each  other  luck  and  prosperity,  with  increase  in  their  flocks  : — 

'Ann  an  coir  gach  fireach  Beside  each  knoll 

Piseach  crodh  na  h-airidh.'  The  progeny  of  the  shelling  cows. 

The  frugal  feast  being  finished  and  the  remains  divided  among  the  dogs,  who 
are  not  the  least  interested  or  interesting  actors  in  the  day's  proceedings,  every 
head  is  uncovered  and  every  knee  is  bent  as  they  invoke  on  man  and  beast  the 
'  she])herding  of  Abraham,  of  Isaac,  and  of  Jacob.' 

Protestantism  prevails  in  Lewis,  Harris,  and  North  Uist,  and  the  people 
confine  their  invocations  to  the  Trinity  :  — 

'  Feuch  air  fear  coimhead  Israil  The  Shepherd  that  keeps  Israel 

Codal  chan  aom  no  suain.'  He  slumbers  not  nor  sleeps. 

Roman  Catholicism  prevails  in  Benbecula,  South  Uist,  and  Barra,  and  in  their 
dedicatory  hymn  the  people  of  these  islands  invoke,  besides  the  Trinity,  St  Michael 
of  the  three-cornered  shield  and  flaming  sword,  patron  of  their  horses  ;  St  Columba 
of  the  holy  deeds,  guardian  of  their  cattle  ;  Bride  of  the  clustering  hair,  the 
foster-mother  of  Christ;  and  the  golden-haired  Virgin,  mother  of  the  White  Lamb. 
As  the  people  intone  their  prayers  on  the  lonely  hill-side,  literally  in  the 
wilderness,  the  music  of  their  evensong  floats  over  glen  and  dell,  loch  and  stream, 
and  is  echoed  from  corrie  and  cliff  till  it  is  lost  on  the  soft  evening  air. 


[pp.   192-3 


192 


AIMSIRE 


LAOIDH  AN  TRIALL 


HICHEIL  mhil  nan  steud  geala, 
Choisinn  cios  air  Dragon  fala, 
Ghaol  Dia  's  pian  Mhic  Muire, 
Sgaoil  do  sgiath  oirnn,  dion  sinn  uile, 

Sgaoil  do  sgiath  oirnn,  dion  sinn  uile. 

Mhoire  ghradhach  !  Mhathair  Uain  ghil, 
Cobhair  oirnne  ghlan  Oigh  na  h-uaisleachd, 
Bhride  bhuaidheach,  bhuachaille  nan  treud, 
Cum  ar  cuallach,  cuartaich  sinn  le  cheil, 

Cum  ar  cuallach,  cuartaich  sinn  le  cheil. 


A  Chaluim-chille,  chairdeil,  chaoimh, 
An  ainm  Athar,  is  Mic,  is  Spiorad  Naoimh, 
Trid  na  Trithinn,  trid  na  Triaid 
Comaraig  sinn  fein,  gleidh  ar  triall, 

Comaraig  sinn  fein,  gleidh  ar  triall. 

Athair !  a  Mhic !  a  Spioraid  Naoimh  ! 
Biodh  an  Trithinn  leinn  a  la  's  a  dh'  oidhche, 
'S  air  machair  loim  no  air  roinn  nam  beann 
Bidh  an  Trithinn  leinn  's  bidh  a  lamh  mu  V  ceann, 

Bidh  an  Trithinn  leinn  's  bidh  a  lamh  mu  V  ceann  ! 


Iasgaieean  Bharraidh — 

Athair  !  a  Mhic  I  a  Spioraid  Naoimh  ! 
Bi-sa,  Thrithinn,  leinn  a  la  's  a  dh'  oidhche, 
'S  air  chul  nan  tonn  no  air  thaobh  nam  beann 
Bidh  ar  Mathair  leinn  's  bidh  a  lamh  fo  'r  ceann, 
'S  air  chul  nan  tonn  no  air  thaobh  nam  beann 
Bidh  ar  Mathair  leinn  's  bidh  a  lamh  fo  V  ceann  ! 


SEASONS  193 


HYMN   OF   THE   PROCESSION 

Valiant  Michael  of  the  wliite  steeds, 
Who  subdued  the  Dragon  of  blood, 
For  love  of  God,  for  pains  of  Mary's  Son, 
Spread  thy  wing  over  us,  shield  us  all, 

Spread  thy  wing  over  us,  shield  us  all. 

Mary  beloved  !  Mother  of  the  White  Lamb, 
Shield,  oh  shield  us,  pure  Virgin  of  nobleness. 
And  Bride  the  beauteous,  shepherdess  of  the  flocks. 
Safeguard  thou  our  cattle,  surround  us  together. 

Safeguard  thou  our  cattle,  surround  us  together. 

And  Columba,  beneficent,  benign. 
In  name  of  Father,  and  of  Son,  and  of  Spirit  Holy, 
Through  the  Three-in-One,  through  the  Trinity, 
Encompass  thou  ourselves,  shield  our  procession. 

Encompass  thou  ourselves,  shield  our  procession. 

O  Father  !  O  Son  !  O  Spirit  Holy  ! 

Be  the  Triune  with  us  day  and  night. 

On  the  machair  plain  or  on  the  mountain  ridge 

Be  the  Triune  with  us  and  His  arm  around  our  head, 

Be  the  Triune  with  us  and  His  arm  around  our  head. 

Babra  Fishermen — 

O  Father  !  O  Son  !  O  Spirit  Holy  ! 
Be  thou,  Three-One,  with  us  day  and  night, 
And  on  the  back  of  the  wave  as  on  the  mountain  side 
Our  Mother  shall  be  with  us  with  her  arm  under  our  head. 
And  on  the  back  of  the  wave  as  on  the  mountain  side 
Our  Mother  shall  be  with  us  with  her  arm  under  our  head. 

N 


194 


AIMSIRE 


LA   FEILL    MOIRE 


[76] 


The  Feast  Day  of  Mary  the  Great  is  the  15th  day  of  August.  Early  in  the 
morning  of  this  day  the  people  go  into  their  fields  and  pluck  ears  of  corn, 
generally  bare,  to  make  the  '  Moilean  Moire.'  These  ears  are  laid  on  a  rock 
exposed  to  the  sun,  to  dry.  When  dry,  they  are  husked  in  the  hand,  winnowed 
in  a  fan,  ground  in  a  quern,  kneaded  on  a  sheep-skin,  and  formed  into  a  bannock, 
which  is  called  '  Moilean  Moire,'  the  falling  of  Mary.  The  bannock  is  toasted 
before  a  fire  of  fagots  of  rowan,  or  some  other  sacred  wood.  Then  the 
husbandman  breaks  the  bannock  and  gives  a  bit  to  his  wife  and  to  each  of  his 
children,  in  order  according  to  their  ages,  and  the  family  raise  the 
'  lolach  Mhoire  Mhathar,'  the  Paean  of  Mary  Mother  who  promised 

A  feill  Moire  cubhr, 

Mathair  Buachaille  nan  treud, 
Bhuain  mi  beum  dhe''n  toradh  ur, 
Chruadhaich  mi  e  caon  ri  grein, 
Shuath  mi  e  gu  geur  dlie  'n  rusg 
Le  mo  bhasa  fein. 

Mheil  mi  e  air  brath  Ui-aoine, 
Dh'  f  huin  mi  e  air  era  na  caoire, 
Bhruich  mi  e  ri  aine  caorain, 
S'  phairtich  mi  c'n  dail  mo  dhaoine. 


Chaidh  mi  deiseil  m''  ardrach, 
An  ainm  Mhoire  Mhathar, 
A  gheall  mo  ghleidheadh, 
A  rinn  mo  ghleidheadh, 
A  ni  mo  ghleidheadh, 
Ann  an  sith,  ann  an  ni, 
Ann  am  fireantas  cridh, 


SEASONS  195 


THE   FEAST    DAY   OF   MARY 

to  shield  thera,  and  who  did  and  will  shield  them  from  scath  till  the  day  of  death. 
While  singing  thus,  the  family  walk  sxmwise  round  the  fire,  the  father  leading, 
the  mother  following,  and  the  children  following  according  to  age. 

After  going  round  the  fire,  the  man  puts  the  embers  of  the  fagot-fire,  with 
bits  of  old  iron,  into  a  pot,  which  he  carries  sunwise  round  the  outside  of  his 
house,  sometimes  round  his  steadings  and  his  fields,  and  his  flocks  gathered  in 
for  the  purpose.  He  is  followed  without  as  within  by  his  household,  all  singing 
the  praise  of  Mary  Mother  the  while. 

The  scene  is  striking  and  picturesque,  the  family  being  arrayed  in  their 
brightest  and  singing  their  best. 

On  the  feast  day  of  Mary  the  fragrant. 
Mother  of  the  Shepherd  of  the  flocks, 
I  cut  me  a  handful  of  the  new  corn, 
I  dried  it  gently  in  the  sun, 
I  rubbed  it  sharply  from  the  husk 
With  mine  own  palms. 

I  ground  it  in  a  quern  on  Friday, 
I  baked  it  on  a  fan  of  sheep-skin, 
I  toasted  it  to  a  fire  of  rowan, 
And  I  shared  it  round  my  people. 

I  went  sunways  round  my  dwelling. 

In  name  of  the  Mary  Mother, 

Who  promised  to  preserve  me, 

Who  did  preserve  me, 

And  who  will  preserve  me, 

In  peace,  in  flocks. 

In  righteousness  of  heart, 


196  AIMSIRE 

Ann  an  gnionih,  aiin  an  gradh, 
Ann  am  brigh,  aim  am  baigh, 
Air  sgath  do  Phais. 
A  Chriosd  a  ghrais 
Gu  la  mo  bhais 
Gu  brath  nach  treig  mi  ! 
O  gu  la  mo  bhais 
Gu  brath  nach  treiy;  mi  ! 


SEASONS  197 

111  labour,  in  love. 

In  wisdom,  in  mercy. 

For  the  sake  of  Thy  Passion. 

Thou  Christ  of  grace 

AVho  till  the  day  of  my  death 

Wilt  never  forsake  me  ! 

Oh,  till  the  day  of  my  death 

Wilt  never  forsake  me  ! 


198  AIMSIRE 


MICHEAL   NAM   BUADH  [77] 

St  Michael  is  spoken  of  as  'brian  Michael,'  god  Michael. 

'  Bu  tu  gaisgeach  na  raisnich  Thou  wert  the  warrior  of  courage 

Dol  air  astar  na  fiosachd,  Going  on  the  journey  of  prophecy, 

Is  tu  nach  siubhladhaircriplich.  Thou  wouldst  not  travel  on  a  cripple, 

Ghabh  thu  steud  briain  Micheil,  Thou  didst  take  the  steed  of  the  god  Michael, 

E  gun  chabstar  na  shliopan.  He  was  without  bit  in  his  mouth, 

Thu  mharcachd  air  iteig.  Thou  didst  ride  him  on  the  wing, 

Leum  thu  thairis  air  fiosrachadh  Thou    didst  leap   over    the    knowledge    of 
Naduir.'  Nature. 

St  Michael  is  the  Neptune  of  the  Gael.  He  is  the  patron  saint  of  the  sea,  and 
of  maritime  lands,  of  boats  and  boatmen,  of  horses  and  horsemen  throughout  the 
West.  As  patron  saint  of  the  sea  St  Michael  had  temples  dedicated  to  him  round 
the  coast  wherever  Celts  were  situated.  Examples  of  these  are  Mount  St  Michael 
in  Brittany  and  in  Cornwall,  and  Aird  Michael  in  South  and  in  North  Uist,  and 
elsewhere.  Probably  Milton  had  this  phase  of  St  Michael's  character  in  view. 
As  patron  saint  of  the  land  St  Michael  is  represented  riding  a  milk-white  steed, 
a  three-pronged  spear  in  his  right  hand  and  a  three-cornered  shield  in  his  left. 
The  shield  is  inscribed  '  Quis  ut  Deus,'  a  literal  translation  of  the  Hebrew 
Mi-cha-el.  Britannia  is  substituted  for  the  archangel  on  sea  and  St  George 
on  land. 

On  the  29th  of  September  a  festival  in  honour  of  St  Michael  is  held  throughout 
the  Western  Coasts  and  Isles.  This  is  much  the  most  imposing  pageant  and 
much  the  most  popular  demonstration  of  the  Celtic  year.  Many  causes  conduce 
to  this — causes  which  move  the  minds  and  the  hearts  of  the  people  to  their  utmost 
tension.  To  the  young  the  Day  is  a  day  of  promise,  to  the  old  a  day  of  fulfil- 
ment, to  the  aged  a  day  of  retrospect.  It  is  a  day  when  pagan  cult  and  Christian 
doctrine  meet  and  mingle  like  the  lights  and  shadows  on  their  own  Highland  hills. 

The  Eve  of  St  Michael  is  the  eve  of  bringing  in  the  carrots,  of  baking  the 
'  struan,"  of  killing  the  lamb,  of  stcahng  the  horses.  The  Day  of  St  Michael  is 
the  Day  of  the  early  mass,  the  day  of  the  sacrificial  lamb,  the  day  of  the 
oblation  'strQan,'  the  day  of  the  distribution  of  the  lamb,  the  day  of  the 
distribution  of  the  'struan,' the  day  of  the  pilgrimage  to  the  burial-ground  of 
their  fathers,  the  day  of  the  burial-ground  service,  the  day  of  the  burial-ground 
circuiting,  the  day  of  giving  and  receiving  the  carrots  with  their  wishes  and 
acknowledgments,  and  the  day  of  the  '  oda ' — tlie  athletics  of  the  men  and  the 
racing  of  the  horses  And  the  Night  of  Michael  is  the  night  of  the  dance  and 
the  song,  of  the  merry-making,  of  the  love-making,  and  of  the  love-gifts. 

Several  weeks  previously  the  people  begin  to  speak  of  St  Michael's  Day,  and 


SEASONS  199 

to  prepare  for  St  Michael's  Festival.  Those  concerned  count  whose  turn  it  will 
be  to  guard  the  crops  on  St  Michael's  Day  and  to  circuit  the  townland  on  St 
Michael's  Night.  The  young  men  upon  whom  tliese  duties  fall  arrange  with  old 
men  to  take  their  place  on  these  occasions.  As  the  time  approaches  the  interest 
intensifies,  culminating  among  the  old  in  much  bustle,  and  among  the  young  in 
keen  excitement. 

Three  plants  which  the  people  call  carrots  grow  in  Uist — the  '  daucus  carota,' 
the  '  daucus  maritimus,'  and  the  '  conium.'  The  '  daucus  carota '  is  the  original 
of  the  cultivated  carrot.  The  '  daucus  maritimus '  is  a  long  slender  carrot, 
much  like  the  parsnip  in  appearance  and  in  flavour,  and  is  rare  in  the  British 
Isles.  The  '  conium,'  hemlock,  resembles  the  carrot,  for  which  it  is  occasionally 
mistaken.     It  is  hard,  acrid,  and  poisonous. 

Some  days  before  the  festival  of  St  Michael  the  women  and  girls  go  to  the 
fields  and  plains  of  the  townland  lo  procure  carrots.  The  afternoon  of  the 
Sunday  immediately  preceding  St  Michael's  Day  is  specially  devoted  to  this 
purpose,  and  on  this  account  is  known  as  '  Domhnach  Curran  ' — Carrot  Sunday. 
When  the  soil  is  soft  and  friable,  the  carrots  can  be  pulled  out  of  the  ground 
without  digging.  When,  however,  the  soil  is  hard,  a  space  is  dug  to  give  the 
hand  access  to  the  root.  This  space  is  made  in  the  form  of  an  equal-sided 
triangle,  technically  called  '  torcan,'  diminutive  of '  tore,'  a  cleft.  The  instrument 
used  is  a  small  mattock  of  three  prongs,  called  '  tri-meurach,'  three-fingered, 
'  sliopag,'  'sHobhag.'  The  three-sided  'torcan'  is  meant  to  typify  the  three- 
sided  shield,  and  the  three-fingered  '  sliopag,'  the  trident  of  St  Michael,  and 
possibly  each  to  symbolise  the  Trinity.  The  many  brightly-clad  figures  moving 
to  and  fro,  in  and  out,  like  the  figures  in  a  kaleidoscope,  are  singularly  pretty 
and  picturesque.  Each  woman  intones  a  rune  to  her  own  tune  and  time 
irrespective  of  those  around  her.  The  following  fragment  was  intoned  to  me  in 
a  soft,  subdued  voice  by  a  woman  who  had  gathered  carrots  eighty  years 
previously : — 

'  Torcan  torrach,  torrach,  torracli.  Cleft  fruitful,  fruitful,  fruitful, 

Sonas  curran  corr  orm,  Joy  of  carrots  surpassing  upon  rae, 

Michael  rail  a  bhi  dha  m"  chonuil,  Michael  the  brave  endowing  me. 

Bride  gheal  dha  m'  chonradh.  Bride  the  fair  be  aiding  me. 

Piseach  linn  gach  piseach.  Progeny  pre-eminent  over  every  progeny, 

Piseach  dha  mo  bhroinn.  Progeny  on  my  womb, 

Piseach  linn  gach  piseach.  Progeny  pre-eminent  over  every  progeny, 

Piseach  dha  mo  chloinn.'  Progeny  on  my  progeny. 

Should  a  woman  find  a  forked  carrot,  she  breaks  out  into  a  more  exultant 
strain  that  brings  her  neighbours  round  to  see  and  to  admire  her  luck. 
'  Fhorca  shona,  shona,  shona.  Fork  joyful,  joyful,  joyful, 

Fhorca  churran  mor  orm.  Fork  of  great  carrot  to  me, 

Conuil  curran  corr  orm  Endowment  of  carrot  surpassing  upon  me, 

Sonas  curran  mor  dhomh.'  Joy  of  great  carrot  to  me. 


200  AIMSIRE 

There  is  much  rivalry  among  the  women  who  shall  have  most  and  best 
carrots.  They  carry  the  carrots  in  a  bag  slung  from  the  waist,  called 
'crioslachan,'  little  girdle,  from  'crios,'  a  girdle.  When  the  'earrasaid'  was 
worn,  the  carrots  were  carried  in  its  ample  folds.  The  women  wash  the  carrots 
and  tie  them  up  in  small  bunches,  each  of  which  contains  a  '  glac,'  handful. 
The  bunches  are  tied  with  three-ply  thread,  generally  scarlet,  and  put  in  pits 
near  the  houses  and  covered  with  sand  till  required. 

The  people  do  not  retire  to  rest  on  the  Eve  of  St  Michael.  The  women  are 
engaged  all  night  on  baking  '  struain,'  on  household  matters,  and  on  matters 
personal  to  themselves  and  to  others,  while  the  men  are  out  and  in  watching 
their  horses  in  the  fields  and  stables.  It  is  permissible  on  this  night  to 
appropriate  a  horse,  wherever  found  and  by  whatever  means,  on  which  to 
make  the  pilgrimage  and  to  perform  the  circuiting. 

'  Meirle  eich  na  Feill  Micheil,  Theft  of  horse  of  the  Feast  of  Michael, 

Meirle  nach  do  dhiteadh  riamh.'  Theft  that  never  was  condemned. 

The  people  act  upon  this  ancient  privilege  and  steal  horses  without  com- 
punction, owners  and  stealers  watching  and  outwitting  and  circumventing  one 
another.  It  is  obhgatory  to  leave  one  horse  with  the  owner  to  carry  himself 
and  his  wife  on  the  pilgrimage  and  to  make  the  circuiting,  but  this  may  be  the 
worst  horse  in  the  townland.  No  apology  is  offered  or  expected  for  this 
appropriation  provided  the  horse  be  returned  uninjured ;  and  even  if  it  be 
injured,  no  adequate  redress  is  obtained.  The  Eve  of  St  Michael  is  thus  known 
as  '  feasgar  faire  nan  steud,'  the  evening  of  watching  the  steeds  ;  '  feasgar 
furachaidh  nan  each,'  the  evening  of  guarding  the  horses  ;  *  oidhche  crothaidh 
nan  capull,'  the  night  of  penning  the  mares ;  '  oidhche  glasadh  nan  each,'  tlie 
night  of  locking  the  horses — hence  also  '  glasadh  na  Feill  Micheil,'  the  locking 
of  the  Feast  of  Michael.  A  male  lamb,  without  spot  or  blemish,  is  slain.  This 
lamb  is  called  '  Uan  Micheil,'  the  Michael  Lamb. 

A  cake  called  '  struan  Micheil '  is  made  of  all  the  cereals  grown  on  the  farm 
during  the  year.  It  represents  the  fruits  of  the  field,  as  the  lamb  represents  the 
fruits  of  the  flocks.  Oats,  here,  and  rye  are  the  only  cereals  grown  in  the  Isles. 
These  are  fanned  on  the  floor,  ground  in  the  quern,  and  their  meal  in  equal 
parts  used  in  the  struan.  The  struan  sliould  contain  a  peck  of  meal,  and  should 
be  baked  on  '  uinicinn,'  a  lamb-skin.  The  meal  is  moistened  with  sheep's  milk, 
the  sheep  being  deemed  the  most  sacred  animal.  For  this  purpose  the  ewes 
are  retained  in  milk  till  St  Michael's  Eve,  after  which  tliey  are  allowed  to 
remain  in  the  hill  and  to  run  dry.  The  struan  is  baked  by  the  eldest  daughter 
of  the  family,  guided  by  her  mother,  and  assisted  by  her  eager  sisters.  As  she 
moistens  the  meal  with  the  milk  the  girl  softly  says — 

'  Ruth  agus  rath  an  treo.  Progeny  and  prosperity  of  family. 

Run  MhicheU,  dion  an  Teor.'  Mystery  of  Michael,  protection  of  Trinity. 


SEASONS  201 

A  '  leac  stiuain,'  struan  flag,  brought  by  the  young  men  of  the  family  from 
the  moorland  during  the  day,  is  securely  set  on  edge  before  the  fire,  and  the 
*  struan  '  is  set  on  edge  against  it.  The  fire  should  be  of  '  crionach  caon,'  sacred 
fagots,  such  as  the  fagots  of  the  oak,  the  rowan,  the  bramble,  and  others.  The 
blackthorn,  \vild  fig,  trembling  aspen,  and  other  '  crossed '  wood  are  avoided. 
As  the  '  struan '  gains  consistency,  three  successive  layers  of  a  batter  of  cream, 
eggs,  and  butter  are  laid  on  each  side  alternately.  The  batter  ought  to  be 
put  on  with  three  tail  feathers  of  a  cockerel  of  the  year,  but  in  Uist  this  is 
generally  done  with  '  badan  murain,'  a  small  bunch  of  bent-grass.  This  cake  is 
called  '  struan  treo,'  family  struan  ;  '  struan  mor,'  large  struan,  and  '  struan 
comachaidh,'  communal  struan.  Small  struans  are  made  for  individual 
members  of  the  family  by  mothers,  daughters,  sisters,  and  trusted  servants. 
These  are  known  as  '  struain  beag,'  little  struans  ;  '  struain  cloinne,'  children's 
struans,  and  by  the  names  of  those  for  whom  they  are  made.  If  a  member  of 
the  family  be  absent  or  dead,  a  struan  is  made  in  his  or  her  name.  This  struan 
is  shared  among  the  family  and  special  friends  of  the  absent  one  in  his  or  her 
name,  or  given  to  the  poor  who  have  no  corn  of  their  own.  In  mixing  the  meal 
of  the  individual  struan,  the  woman  kneading  it  mentions  the  name  of  the 
person  for  whom  it  is  being  made. 

'  Ruth  agus  rath  Dhorabnuill,  Progeny  and  prosperity  to  Donald, 

Run  Mhicheil,  dion  an  Domhnaich.'     Mystery  of  Michael,  shielding  of  the  Lord. 

The  individual  struans  of  a  family  are  uniform  in  size  but  irregular  in  form, 
some  being  three-<;ornered,  symbolic  of  the  Trinity  ;  some  five,  symbolic:  of  the 
Trinity,  with  Mary  and  Joseph  added ;  some  seven,  symbolic  of  the  seven 
mysteries ;  some  nine,  symbolic  of  the  nine  archangels  ;  and  some  round, 
symbolic  of  eternity.  Various  ingredients  are  introduced  into  the  small  struans, 
as  cranberries,  bilberries,  brambleberries,  carrayway  seed,  and  wild  honey. 
Those  who  make  them  and  those  for  whom  they  are  made  vie  with  their  friends 
who  shall  have  the  best  and  most  varied  ingredients.  Many  cautions  are  given 
to  her  who  is  making  the  struan  to  tiike  exceptional  care  of  it.  Ills  and  evils 
innumerable  would  befall  herself  and  her  house  should  any  mishap  occur  to  the 
struan.  Should  it  break  before  being  fired,  it  betokens  ill  to  the  girl  baking  it ; 
if  after  being  fired  and  before  being  used,  to  the  household.  Were  the  struan 
fiag  to  faU  and  the  struan  with  it,  the  omen  is  full  of  evil  augury  to  the  family. 
A  broken  struan  is  not  used.  The  '  fallaid,'  dry  meal  remaining  on  the  baking- 
board  after  the  struan  Is  made,  is  put  into  a  '  mogan,'  footless  stocking,  and 
dusted  over  the  flocks  on  the  following  day — being  the  Day  of  Michael — to 
bring  them  '  piseach  agus  pailteas  agus  pronntachd,'  progeny  and  plenty  and 
prosperity,  and  to  ward  from  them  '  suileachd  agus  ealtraidh  agus  dosgaidh,' 
evil-eye,  mischance,  and  murrain.  Occasionally  the  '  fallaid  '  is  preserved  for 
a  year  and  a  day  before  being  used. 

On  the  morning  of  the  Feast  of  Michael  all  within  reach  go  to  early  mass. 


202  AIMSIRE 

They  take  their  striians  witli  them  to  church  to  be  blessed  of  the  '  pears  eaglais,' 
priest.  At  this  festal  service  the  priest  exhorts  the  people  to  praise  their 
guardian  angel  Michael  for  his  leading  and  their  Father  God  for  His  corn  and 
wool,  fruits  of  the  field  and  fruits  of  the  flocks,  which  He  has  bestowed  on 
them,  while  the  foodless  and  the  fatherless  among  them  are  commended  to  the 
fatherhood  of  God  and  to  the  care  of  His  people. 

On  returning  from  mass  the  people  take  the  '  biadh  Micheil,'  Michael  food, 
'  biadh  maidne  Micheil,'  Michael  morning  food.  The  father  of  the  family- 
places  the  stman  '  air  bord  co  gile  ri  cailc  na  fuinn  no  ri  sneachda  nam  beann ' — 
on  a  board  as  white  as  the  chalk  of  the  rock  or  the  snow  of  the  hill.  He  then 
takes 

'  Sgian  gheur,  ghlan,  A  knife  keen,  true, 

Gun  smal,  gun  smur.  Without  stain,  without  dust. 

Gun  sal,  gun  sur.  Without  smear,  without  flaw. 

Gun  mhur,  gun  raheirg,'  Without  grime,  without  rust, 

and  having  made  the  sign  of  the  cross  of  Christ  on  the  tablet  of  his  face,  the 
man  cuts  the  struan  into  small  sections,  retaining  in  the  parts  the  form  of  the 
whole.  And  he  cuts  up  the  lamb  into  small  pieces.  He  places  the  board  with 
the  bread  and  the  flesh  on  the  centre  of  the  table.  Then  the  family,  standing 
round,  and  holding  a  bit  of  struan  in  the  left  hand  and  a  piece  of  lamb  in  the 
right,  raise  the  '  lolach  Micheil,'  triumphal  song  of  Michael,  in  praise  of 
Michael,  who  guards  and  guides  them,  and  in  praise  of  God,  who  gives  them 
food  and  clothing,  health,  and  blessing  withal.  The  man  and  his  wife  put 
struan  into  one  '  coisan,'  beehive  basket,  and  lamb  into  another,  and  go  out  to 
distribute  them  among  the  poor  of  the  neighbourhood  who  have  no  fruits  nor 
flocks  themselves.  Nor  is  this  all.  '  Ta  e  iumachaidh  gun  toireadh  gach 
tuathanach  anns  a  bhaile  La  na  Feill  Micheil  peic  mine,  ceathramh  struain, 
ceathramh  uanail,  ceathramh  caise  agus  platar  ime  dha  na  buichd,  agus  dha  na 
deoiridh,  agus  dha  na  diolacha-deirce  truagha,  agus  dha  na  diblidh  agus  dha  na 
dilleachdain  gun  clili,  gun  treoir,  cruthaichte  ann  an  cruth  an  Athar  shiorriudh. 
Agus  tha  an  duine  a  toir  so  seachad  air  mhiodh  Mhicheil  mar  nasga  deirce  do 
Dhia  treun  nan  dul  a  thug  dha  ni  agus  ciob,  ith  agus  iodh,  buaidh  agus  pais,  fas 
agus  cinneas  a  chum  agus  gu'm  bi  e  roimh  anam  diblidh  truagh  an  trath  theid 
e  null.  Agus  togaidh  na  buichd  agus  na  deoiridh  agus  na  diolacha-deirce 
truagha,  agus  na  dilleachdain  gun  chli,  gun  treoir,  agus  togaidh  na  truaghain 
an  lolach  Micheil  a  toir  cliu  agus  moladh  do  Mhicheil  min-gheal  nam  buadh 
agus  do'n  Athair  uile-bhcannaichte,  uile-churahachdach,  a  beannachadh  an 
duine  agus  na  mnatha  'n  am  mic  agus  'n  an  nighean  'n  an  cuid  'n  an  cliu  'n  an 
crannachar  'n  an  ni  agus  'n  an  ciob,  ann  an  toradh  an  tan  agus  ann  an  toradh 
an  talamhan.  Is  iad  so  am  muinntir  ris  an  canair  "  na  feara  fiala,"  "  na  feara 
cneasda,"  agus  "  na  ranathan  matha "  "  ria  mnathan  coire,"  a  ta  deanamh 
comhnadh  agus  trocair  air  na  boichd,  agus  air  na  deoiridh,  air  na  diblidh,  agus 
air  na  dirabidh,  air  na  diolacha-deirce  truagha  agus  air  na  dilleachdain  gun  chli. 


SEASONS  203 

gun  treoir,  gun  chul-tacsa,  gun  lorg  bhrollaich,  gun  sgora-cuil,  cruthaichte  ann 
an  cruth  an  Athar  uile-chruthachaidh.  Agus  tha  ainglean  gile-ghil  De  agus  an 
cas  ri  barracha  biod,  an  suil  ri  bunnacha  bachd,  an  cluas  ri  fonnacha  fuinn,  an 
sgiathan  a  sgaireanaich  an  colann  a  critheanaich  a  feitheainh  ri  fios  a  chur  mu'n 
ghniorah  le  buille  dhe  'n  sgeitli  a  clion  Righ  na  Catliair  shiorruidh.' 

'  It  is  proper  that  every  husbandman  in  the  towuland  should  give,  on  the 
day  of  the  St  Michael  Feast,  a  peek  of  meal,  a  qviarter  of  struan,  a  quarter  of 
lamb,  a  quarter  of  cheese,  and  a  platter  of  butter  to  the  poor  and  forlorn,  to  the 
despised  and  dejected,  to  the  alms-deserving,  and  to  the  orphans  without  pith, 
without  power,  formed  in  the  image  of  the  Father  everlasting.  And  the  man 
is  giving  this  on  the  beam  of  Michael  as  an  offering  to  the  great  God  of  the 
elements  who  gave  him  cattle  and  sheep,  bread  and  corn,  power  and  peace, 
growth  and  prosperity,  that  it  may  be  before  his  abject,  contrite  soul  when  it 
goes  thither.  And  the  miserable,  the  poor,  the  tearful,  the  alms-deserving 
helpless  ones,  and  the  orphan,  will  raise  the  triumphal  song  of  Michael,  giving 
fame  and  laud  to  Michael,  the  fair  hero  of  power,  and  to  the  Father  all-blessed 
and  powerful,  blessing  the  man  and  the  woman  in  their  sons  and  in  their 
daughters,  in  their  means,  fame,  and  lot,  in  their  cattle,  and  in  their  sheep,  in 
the  produce  of  their  herds,  and  in  the  produce  of  their  lands.  These  are 
the  people  who  are  called  "  the  humane  men,"  "  the  compassionate  men,"  and 
"  the  good  women,"  "  the  generous  women,"  who  are  taking  mercy  and 
compassion  on  the  poor,  and  on  the  tearful,  on  the  dejected  and  the  despised, 
on  the  miserable  alms-deserving,  and  on  the  orphans  without  pith,  without 
power,  without  support,  without  breast-st;i£f,  without  leaning-rod,  formed  in  the 
image  of  the  Father  all-creative.  And  the  surpassingly  white  angels  of  God, 
with  their  foot  on  tiptoe,  their  eye  on  the  horizon,  their  ear  on  the  ground,  their 
wings  flapping,  their  bodies  trembling,  are  waiting  to  send  announcement  of 
the  deed  with  a  beat  of  their  wings  to  the  King  of  the  throne  everlasting.' 

After  the  father  and  mother  have  distributed  their  gifts  to  the  poor,  the 
family  mount  their  horses  and  set  out  on  their  pilgrimage  to  perform  the 
circuiting  of  St  Michael's  burying-ground.  None  remain  at  home  save  the  very 
old  and  the  very  young,  to  whom  is  assigned  for  the  day  the  duty  of  tending 
the  sheep,  herding  the  cattle,  and  guarding  the  corn.  The  husband  and  wife 
ride  on  one  horse,  with  probably  a  boy  astride  before  the  father  and  a  girl 
sideways  beside  the  mother,  filling  up  the  measure  of  the  horse's  capacity.  \ 
girl  sits  '  culag '  behind  her  brother,  or  occasionally  behind  the  brother  of 
another  girl,  with  her  arm  round  him  to  steady  her.  A  little  girl  sits  '  bialag ' 
in  front  of  a  brother,  with  his  hand  lovingly  round  her  waist,  while  with  his 
other  hand  he  guides  the  horse.  A  little  brother  sits  '  culag '  behind  his  elder 
brother,  with  his  two  arras  round  him.  The  people  of  the  different  hills,  glens, 
islands,  and  townlands  join  the  procession  on  the  way,  and  all  travel  along 
together,  the  crowded  cavalcade  gaily  clad  in  stuffs  and  stripes  and  tartans 
whose  fineness  of  texture  and  brilliancy  of  colouring  are  charming  to  see,  is 


204  AIMSIRE 

impossible  to  describe.  The  air  is  full  of  salutations  and  cordialities.  Even  the 
whinnying,  neighing,  restive  horses  seem  to  know  and  to  feel  that  tliis  is  the 
Day  of  their  patron  saint  the  holy  archangel. 

'  Micheal  mil  nan  steuda  geala  The  valiant  Michael  of  the  white  steeds 

Choisin  cios  air  dragon  fala.'  Who  subdued  the  dragon  of  blood. 

On  reaching  their  destination  the  people  crowd  into  and  round  the  simple 
prayer-house.  The  doors  and  windows  of  the  little  oratory  are  open,  and  the 
people  kneeling  without  join  those  kneeling  within  in  earnest  suppUcation  that 
all  may  go  well  with  them  for  the  day.  And  commending  themselves  and 
their  horses  to  the  leading  of  the  valiant,  glorious  archangel  of  the  cornered 
shield  and  flaming  sword,  the  people  remount  their  horses  to  make  '  cuart- 
achadh  a  chlaidh,'  the  circuiting  of  the  burial  ground.  The  great  crowd  starts 
from  the  east  and  follows  the  course  of  the  sun  in  the  name  of  God,  in  the 
name  of  Christ,  in  the  name  of  Spirit.  The  priest  leads  the  way  riding  on  a 
white  horse,  his  grey  hair  and  white  robe  waving  in  the  autumn  breeze.  Should 
there  be  more  than  one  priest  present  they  ride  abreast.  Should  there  be 
higher  dignitaries  they  ride  in  front  of,  or  between  the  priests.  The  people 
follow  in  a  column  from  two  to  ten  abreast.  Those  on  horseback  follow 
immediately  behind  the  priest,  those  on  foot  behind  these.  The  fathers  of 
the  different  townlands  are  stationed  at  intervals  on  either  side  of  the  procession, 
to  maintain  regularity  and  to  guard  against  accidents.  All  are  imbued  with 
a  befitting  reverence  for  the  solemnity  of  the  proceedings  and  of  the  occasion. 
Families,  friends,  and  neighbours  try  to  keep  together  in  the  processional 
circuiting.  As  they  move  from  left  to  right  the  people  raise  the  '  lolach 
Micheil,'  song  of  Michael  the  victorious,  whose  sword  is  keen  to  smite,  and 
whose  arm  is  strong  to  save.  At  the  end  of  the  circuit  the  '  culag '  gives  to  her 
'  bialag,'  'glac  churran,'  a  handful  of  carrots,  saying  : — 

'  Ruth  agus  rath  air  do  laighe  's        Progeny  and  prosperity  on  thy  lying  and 
eirigh.'  rising. 

The  '  bialag  '  acknowledges  the  gift  in  one  of  the  many  phrases  common  on 
the  occasion  :  — 

*  Piseach  agus  pais  air  an  lamh  a  thug.  Progeny  and  peace  on  the  hand  that  gave. 

For  agus  pais  dha  mo  ghradh  a  thug.  Issue  and  peace  on  my  love  who  gave. 

Piseach  agus  ]milteas  gun  an  aire  na  Progeny  and  plenty  without  scarcity  in 

d'chomhnuidh.  thy  dwelling. 

Banas  agus  brioghas  dha  mo  nighinn  Wifehood  and  motherhood  on  my  brown 

duinn.  maid. 

Baireas  agus  buaidh  dha  mo  luaidh  Endowment  and  prosperity  to  my  love 

a  thug. '  who  gave. 

Greetings,  courtesies,  and  gifts  are  exchanged  among  the  people,  many  of 
whom  have  not  met  since  they  met  at  the  circuiting.    The  most  prized  courtesy, 


SEASONS  205 

however,  is  a  '  culag '  round  the  burial-ground,  and  the  most  prized  gift  is  a 
carrot  with  its  customary  wishes  and  acknowledgments.  Those  who  have 
no  horses  readily  obtain  them  to  make  the  circuiting,  the  consideration  of  those 
who  have  for  those  who  have  not  being  native  and  habitual. 

Having  performed  the  professional  pilgrimage  round  the  graves  of  their 
fathers,  the  people  hasten  to  the  'oda' — the  scene  of  the  athletics  of  the  men 
and  the  racing  of  the  horses.  The  games  and  races  excite  much  interest.  The 
riders  in  the  races  ride  without  bonnet,  without  shoes,  clothed  only  in  a  shirt 
and  '  triubhais  bheag,'  small  trews  like  football  trousers.  All  ride  without 
saddle,  some  without  bridle,  guiding  and  driving  their  horses  with  'steamhag 
chaol  chruaidh,'a  hard  slender  tangle  in  each  hand.  Occasionally  girls  compete 
with  one  another  and  sometimes  with  men.  They  sit  on  either  side  as  may  be 
most  convenient  in  mounting.  They  have  no  saddle,  and  how  they  retain  their 
seat  is  inconceivable.  Some  circuiting  goes  on  all  day,  principally  among  the 
old  and  the  young— the  old  teaching  the  young  the  mysteries  of  the  circuiting 
and  the  customs  of  the  olden  times.  Here  and  there  young  men  and  maidens 
ride  about  and  wander  away,  converting  the  sandy  knolls  and  grassy  deUs  of 
the  fragrant  '  raachair '  into  Arcadian  plains  and  Eden  groves. 

On  the  night  of  St  Michael  a  '  cuideachd,'  ball,  is  held  in  every  lownland. 
The  leading  piper  selects  the  place  for  the  ball,  generally  the  house  of  largest 
size  and  of  evenest  floor.  Every  man  present  contributes  a  sixpence,  or  its 
equivalent  in  farm  produce,  usually  in  grain,  towards  ])aying  the  piper  if  he  be 
.a  married  man  ;  if  not,  he  accepts  nothing.  Several  pipers,  fiddlers,  and  players 
of  other  instruments  relieve  one  another  during  the  night.  The  small  bets  won 
at  the  '  oda '  during  the  day  are  spent  at  the  ball  during  the  night,  no  one  being 
allowed  to  retain  his  luck. 

The  women  put  their  bunches  of  carrots  into  white  Unen  bags  with  the  mark 
of  the  owner.  Having  filled  their  '  crioslachain,'  they  leave  the  bags  in  some 
house  convenient  to  the  '  taigh  dannsa,'  dance-house.  As  their  '  crioslachain  ' 
become  empty  during  the  night  they  replenish  them  from  the  '  falachain,' 
hidden  store.  When  a  woman  comes  into  the  dance-house  after  refilling  her 
'  crioslachain,'  she  announces  her  entrance  with  a  rhyme,  the  refrain  of  which  is — 
'  'S  ann  agam  fein  a  bhiodh  na  currain.  It  is  I  myself  that  have  the  carrots, 
Ga  be  co  bhuinneadh  bhuam  iad.'         Whoever  he  be  that  would  win  them  from  rac. 

'  'S  ann  agam  fein  a  bhiodh  an  ulaidh.    It  is  I  myself  that  have  the  treasure, 
Ge  be  'n  curaidh  bheireadh  bhuam  e. '    Whoso  the  hero  coidd  take  them  from  rae. 

At  the  circuiting  by  day  and  at  the  ball  at  night,  youths  and  maidens 
exchange  simple  gifts  in  token  of  good  feeling.  The  girls  give  the  men  bonnets, 
hose,  garters,  cravats,  purses,  plaids,  and  other  things  of  their  own  making, 
and  the  men  give  the  girls  brooches  of  silver,  brass,  bronze,  or  copper,  knives, 
scissors,  snoods,  combs,  mirrors,  and  various  other  things.  Some  of  these  gifts 
are  mentioned  in  the  following  verses  :  — 


206  AIMSIRE 

'NAGEALLAIDH  THE  PROMISES 

'  Thug  mo  leannan  dhomh  sgian  bheag  My  lover  gave  to  me  a  knife 

A  ghearradh  am  meangan  goid.  That  would  cut  the  sapling  withe, 

A  ghearradh  am  bog  's  an  cniaidli.  That  would  cut  the  soft  and  hard, 

Saoghal  buan  dh'  an  laimh  a  thug.  Long  live  the  hand  that  gave. 

Gheall  mo  leannan  dhomh-sa  stiom  My  lover  promised  me  a  snood, 

Gheall,  agus  braiste  's  cir.  Ay,  and  a  brooch  and  comb, 

'S  gheall  mise  coinneamh  ris  And  I  promised,  by  the  wood. 

Am  bun  a  phris  mu'n  eireadh  grian.  To  meet  him  at  rise  of  sun. 

Gheall  mo  leannan  dhomh-sa  sgathan  My  lover  promised  me  a  mirror 

Anns  am  faicinn  m'aille  fein.  That  my  beauty  I  might  see, 

Gheall,  agus  breid  is  fainne.  Yes,  and  a  coif  and  ring, 

Agus  clarsach  bhinn  nan  tend.  And  a  dulcet  harp  of  chords. 

Gheall  e  sid  dhomh  's  buaile  bha,  He  vowed  me  those  and  a  fold  of  kine, 

Agus  falaire  nan  steud.  And  a  palfrey  of  the  steeds, 

Agus  birlinn  bheannach  blian.  And  a  barge,  pinnacled  white, 

Readhadh  slan  thar  chuan  nam  beud.  That  would  safely  cross  the  perilous  seas. 

Mile  beannachd,  mile  buaidh  A  thousand  blessings,  a  thousand  victories 

Dha  mo  luaidh  a  dh'fhalbh  an  de.  To  my  lover  who  left  me  yestreen. 

Thug  e  dhomh-sa  'n  gealladh  buan.  He  gave  to  me  the  promise  lasting. 

Gum  b'e  Bhuachaill-san  Mac  Dhe.'  Be  his  Shepherd  God's  own  Son. 

The  song  and  the  dance,  the  mirth  and  the  merriment,  are  continued  all 
night,  many  curious  scenes  being  acted,  and  many  curious  dances  performed, 
some  of  them  in  character.  These  scenes  and  dances  are  indicative  of  far-away 
times,  perhaps  of  far-away  climes.  They  are  evidently  symbolic.  One  dance 
is  called  '  Cailleach  an  Dudain.'  carhn  of  the  mill-dust.  This  is  a  curious 
character-dance.     The  writer  got  it  performed  for  hira  several  times. 

It  is  danced  by  a  man  and  a  woman.  The  man  has  a  rod  in  his  right  hand, 
variously  called  '  slachdan  druidheachd,'  druidic  wand,  '  slachdan  geasachd,' 
magic  wand.  The  man  and  the  woman  gesticulate  and  attitudinise  before  one 
another,  dancing  round  and  round,  in  and  out,  crossing  and  recrossing,  changing 
and  exchanging  places.  The  man  flourishes  the  wand  over  his  own  head  and 
over  the  head  of  the  woman,  whom  he  touches  with  the  wand,  and  who  falls 
down,  as  if  dead,  at  his  feet.  He  bemoans  his  dead  '  carlin,'  dancing  and 
gesticulating  roimd  her  body.  He  then  lifts  up  her  left  hand,  and  looking  into 
the  palm,  breathes  upon  it,  and  touches  it  with  the  wand.  Immediately  the 
limp  hand  becomes  alive  and  moves  from  side  to  side  and  up  and  down.  The 
man  rejoices,  and  dances  round  the  figure  on  the  floor.  And  having  done  the 
same  to  the  right  hand,  and  to  the  left  and  right  foot  in  succession,  they  also 
become  alive  and  move.  But  although  the  limbs  are  living,  the  body  is  still 
inert.  The  man  kneels  over  the  woman  and  breathes  into  her  mouth  and 
touches  her  heart  with  the  wand.  The  woman  comes  to  life  and  springs  up, 
confronting  the  man.  Then  the  two  dance  vigorously  and  joyously  as  in  the 
first  part.     The  tune  varies  with  the  varying  phases  of  the  dance.     It  is  played 


SEASONS  207 

by  a  piper  or  a  fiddler,  or  sung  as  a  '  port-a-bial,'  month  tune,  by  a  looker-on, 
or  by  the  performers  themselves.  The  air  is  (juaint  and  irregular,  and  the 
words  are  curious  and  archaic. 

In  his  Went  HUjhland  Tales,  Iain  F.  Campbell  of  Islay  mentions  that  he  saw 
'  cailleach  an  dudain '  danced  in  the  house  of  Lord  Stanley  of  Alderley.  He 
does  not  say  by  whom  it  was  danced,  but  probably  it  was  by  the  gifted  narrator 
himself.  In  October  1871,  Mr  Campbell  spent  some  time  with  the  writer  and 
his  wife  in  Uist.  When  driving  him  to  Lochraaddy,  at  the  conclusion  of  his 
stay,  I  mentioned  that  there  were  two  famous  dancers  of  '  caUleach  an  dudain ' 
at  Clachan-a-ghluip.  We  went  to  their  bothy,  but  they  were  away.  The 
neighbours  told  us  that  they  were  in  the  direction  of  Lochmaddy.  When  we 
reached  there  we  went  in  search  of  tliem,  but  were  unsuccessful.  Some  hours 
afterwards,  as  I  was  coming  up  from  tlic  shore  after  seeing  Mr  Campbell  on 
board  the  packet  for  Dunvegan,  I  saw  the  two  women  riicing  down  the  hill, 
their  long  hair  and  short  dresses  flying  wildly  in  the  wind.  They  had  heard 
that  we  had  been  inquiring  for  them.  But  it  was  too  late.  The  packet,  with 
Mr  Campbell  on  board,  was  already  hoisting  her  sails  and  heaving  her  anchor. 

Another  dance  is  called  '  cath  nan  coileach,'  the  combat  of  the  cocks ; 
another,  '  turraban  nan  tunnag,'  waddling  of  the  ducks  ;  another,  '  ruidhleadh 
nan  coileach  dubha,'  reeling  of  the  black-cocks;  another,  'cath  nan  curaidh,' 
contest  of  the  warriors,  where  a  Celtic  Saul  slays  his  thousands,  and  a  Celtic 
David  his  tens  of  thousands.  Many  dances  now  lost  were  danced  at  the  St 
Michael  ball,  while  those  that  still  remain  were  danced  with  much  more  artistic 
complexity.  The  sword-dance  was  performed  in  eight  sections  instead  of  in 
four,  as  now.  The  reel  of  TuUoch  was  danced  in  eight  figures  with  side  issues, 
while  '  seann  triubhas '  contained  much  more  acting  than  it  does  now.  Many 
beautiful  and  curious  songs,  now  lost,  were  sung  at  these  balls. 

The  young  people  who  have  individual  '  struans  '  give   and   receive  and 
share  them  the  night  through,  till  sleep  overcomes  all. 

Chiefs  and  chieftains,  tacksmen  and  tenants,  men  and  women,  old  and 
young,  rich  and  poor,  mingle  in  the  pilgrimage,  in  the  service,  in  the  circuiting, 
in  the  games  and  races,  in  the  dancing  and  the  merry-making.  The  granddame 
of  eighty  and  the  granddaughter  of  eight,  the  grandsire  of  ninety  and  the 
grandson  of  nine,  all  take  much  interest  in  the  festival  of  St  Michael.  The  old 
and  the  young  who  do  not  go  to  the  ball  entertain  one  another  at  their  homes, 
exchanging  'struans 'and  carrots  and  homely  gifts  in  token  of  friendship  and 
neighbourUness.  The  pilgrimage,  the  service,  the  circuiting,  and  the  games 
and  races  of  the  '  oda,'  once  so  popular  in  the  Western  Isles,  are  now  become 
obsolete.  The  last  circuiting  with  service  was  performed  in  South  Uist  in  1820. 
It  took  place  as  usual  round  Cladli  Mhicheil,  the  burial-ground  of  Michael,  near 
the  centre  of  the  island.  The  last  great  '  oda '  in  North  Uist  was  in  1SC6,  and 
took  place  on  the  customary  spot,  '  Traigh  Mhoire,'  the  strand  of  Mary,  on  the 
west  side  of  the  island. 


208  AIMSIRE 

'  Ach  dh'fhalbh  sud  uile  mar  bhruadar.      But  all  that  has  gone  like  a  vision, 
Mar  bhriseadh  builgean  air  uachdar      Like  the  breaking  of  a  bubble  on  the 
nan  tonn.'  surface  of  the  sea. 

The  Michael  lamb  is  sometimes  slain,  the  Michael  '  strfian '  is  sometimes 
baked,  and  the  carrots  are  occasionally  gathered,  but  the  people  can  give  no 
account  of  their  significance.  Probably  the  lamb  and  the  '  struan  '  represented 
the  first-fruits  of  the  flock  and  the  fields,  the  circuiting  and  the  sun-warding, 
ancestor-worship  and  sun-worship,  and  the  carrots  of  the  west  the  mandrakes 
of  the  east,  'given  in  the  time  of  the  wheat-harvest.' 

The  wives  of  husbandmen  carried  '  strfians  '  to  the  castles  of  the  chiefs,  and 
to  the  houses  of  the  gentlemen  in  their  neighbourhood,  as  marks  of  good-will. 
This  was  one  of  the  many  links  in  the  social  chain  which  bound  chief  and 
clansmen,  proprietor  and  tenant  together.  In  the  past  the  chiefs  and  gentlemen 
and  their  families  joined  the  people  in  their  festivals,  games  and  dances,  secular 
amusement?  and  religious  observances,  joys  and  sorrows,  to  the  great  good  of 
all  and  to  the  stability  of  society.  In  the  present,  as  a  rule,  the  proprietors  and 
gentlemen  of  the  Highlands  and  Islands  are  at  the  best  but  temporary  residents, 
if  so  much,  and  generally  strangers  in  blood  and  speech,  feeling  and  sympathy, 
more  prone  to  criticise  than  to  help,  to  scoff  than  to  sympathise.  As  a  result, 
the  observances  of  the  people  have  fallen  into  disuse,  to  the  loss  of  the  spiritual 
life  of  the  country,  and  of  the  patriotic  life  of  the  nation. 

Throughout  the  Highlands  and  Islands  special  cakes  were  made  on  the  first 
day  of  the  quarter.  As  in  the  case  of  the  '  struan,'  a  large  cake  was  made  for 
the  family  and  smaller  cakes  for  individual  members.     So  far  as  can  now  be 


MICHEAL  NAM  BUADH 

HICHEIL  nam  buadh, 
Cuartam  fo  d'  dhion, 
A  Mhicheil  nan  steud  gea], 
'S  nan  leug  lanna  liomh, 
Fhir  bhuadhaich  an  dreagain, 
13i  fein  ri  nio  chul, 
Fhir-chuartach  nan  speura, 
Fhir-feachd  Righ  nan  dul, 
A  Mhicheil  nam  buadh, 
M'  uaill  agus  m'  iuil, 
A  Mhicheil  nam  buadh, 
Suamhnas  mo  shul. 


SEASONS  209 

ascertained,  these  cakes  were  round  in  form.  They  were  named  after  their 
dedications.  That  baked  for  the  first  day  of  spring  was  called  '  bonnach  Bride,' 
bannock  of  Bride  ;  that  for  the  first  day  of  summer,  '  bonnach  Bealltain,'  Beltane 
bannock  ;  that  for  the  first  day  of  autumn,  '  bonnach  Lunastain,  Lammas 
bannock  ;  and  that  for  the  first  day  of  winter,  '  bonnach  Samhthain,'  Hallowtide 
bannock.  The  names  of  the  individual  cakes  were  rendered  into  diminutives  to 
distinguish  them  from  the  family  cake,  while  the  sex  of  the  person  for  whom 
they  were  intended  was  indicated  by  the  termination,  as  '  Bridean,'  mascuhnc 
diminutive,  '  Brideag,'  feminine  diminutive,  after  Bride  ;  '  Bealltan,'  '  Bealltag,' 
after  Beltane  ;  '  Luinean,''Luineag,' after  Lammas  ;  and  'Samhnan,''Samhnag,' 
after  Hallowmas.  The  people  repaired  to  the  fields,  glens,  and  corries  to  eat 
their  quarter  cakes.  When  eating  them,  they  threw  a  piece  over  each  shoulder 
alternately,  saying :  '  Here  to  thee,  wolf,  spare  my  sheep ;  there  to  thee,  fox, 
spare  my  lambs  ;  here  to  thee,  eagle,  spare  my  goats ;  there  to  thee,  raven, 
spare  my  kids ;  here  to  thee,  marten,  spare  my  fowls ;  there  to  thee,  harrier, 
spare  my  chickens.' 

As  may  be  seen  from  some  of  the  poems,  the  duty  of  conveying  the  souls 
of  the  good  to  the  abode  of  bliss  is  assigned  to  Michael.  When  the  soul  has 
parted  from  the  body  and  is  being  weighed,  the  archangel  of  heaven  and  the 
archangel  of  hell  preside  at  the  beam,  the  former  watching  that  the  latter  does 
not  put  '  cruidhean  laimhe  na  spuir  coise  an  coir  na  meidlie,'  claw  of  hand  nor 
talon  of  foot  near  the  beam.  Michael  and  all  the  archangels  and  angels  of 
heaven  sing  songs  of  joy  when  the  good  in  the  soul  outweighs  the  bad,  while  the 
devil  howls  as  he  retreats. 


MICHAEL,   THE   VICTORIOUS 

Thou  Michael  the  victorious, 
I  make  my  circuit  under  thy  shield, 
Thou  Michael  of  the  white  steed, 
And  of  the  bright  brilliant  blades, 
Conqueror  of  the  dragon, 
Be  thou  at  my  back, 
Thou  ranger  of  the  heavens. 
Thou  warrior  of  the  King  of  all, 
O  Michael  the  victorious, 
My  pride  and  my  guide, 
O  Michael  the  victorious, 
The  glory  of  mine  eye. 


210  AIMSIRE 

Deanam  an  cuarta 
An  cluanas  mo  naomh. 
Air  machair,  air  cluan  domh, 
Air  fuar-bheanna  fraoch  ; 
Ged  shiubhlam  an  cuan 
'S  an  cruaidh  cruinne-ce 
Cha  deifir  domh  gu  sior 
'S  mi  fo  dhidionn  do  sgeith ; 

A  Mhicheal  nam  buadh, 

M'  ailleagan  ere, 

A  Mhicheil  nam  buadh, 

Buachaille  De. 

Tri  Naomh  na  Gloire 
Bhith  'n  comhnuidh  rium  reidh, 
Ri  m'  eachraidh,  ri  m'  lochraidh, 
Ri  cioba  cloimh  an  trend. 
Am  barr  ta  fas  air  raona 
No  caonachadh  an  raoid. 
Air  machair  no  air  mointeach, 
An  toit,  an  torr,  no  an  cruach. 
Gach  ni  tha'n  aird  no'n  iosal, 
Gach  insridh  agus  buar, 
'S  le  Trithinn  naomh  na  gloire, 
Agus  Micheal  corr  nam  buadh. 


SEASONS  211 

I  make  my  circuit 
In  the  fellowship  of  my  saint. 
On  the  machair,  on  the  meadow, 
On  the  cold  heathery  hill ; 
Though  I  should  travel  ocean 
And  the  hard  globe  of  the  world 
No  harm  can  e'er  befall  me 
'Neath  the  shelter  of  thy  shield  ; 

O  Michael  the  victorious, 

Jewel  of  my  heart, 

O  Michael  the  victorious, 

God's  shepherd  thou  art. 

Be  the  sacred  Three  of  Glory 

Aye  at  peace  with  me. 

With  my  horses,  with  my  cattle. 

With  my  woolly  sheep  in  Hocks. 

With  the  crops  growing  in  the  field 

Or  ripening  in  the  sheaf. 

On  the  machair,  on  the  moor. 

In  cole,  in  heap,  or  stack. 

Every  thing  on  high  or  low. 

Every  furnishing  and  flock, 

Belong  to  the  holy  Triune  of  glory, 

And  to  Michael  the  victorious. 


212 


AIMSIRE 


AN    BEANNACHADH    STRUAIN         [78] 


ACH  mill  tha  fo  m'  chleibh, 
Theid  am  measgadh  le  cheil, 
An  ainin  Mhic  De, 
Thug  fas  daibli. 

Bainn  is  uibheann  is  im, 
Sochair  mhath  ar  cuid  fhin, 
Cha  bhi  gainiie  'n  ar  tir, 
No  'n  ar  fardaich. 


An  ainm  Mhicheil  mo  luaidh, 
Dh'  fhag  againn  a  bhuaidh, 
Le  beannachd  an  Uain, 
'S  a  Mhathar. 

Umhlaieh  sinn  aig  do  stol, 
Biodh  do  chuniraig  fein  oirnn, 
Cum  uainn  fuath,  fath,  foirn, 
Agus  gleidh  sinn. 

Coisrig  toradh  ar  tir, 
Bairig  sonas  is  sith, 
An  ainm  an  Athar  an  Righ, 
'S  nan  tri  ostal  gradhach. 


Bearnan  bride,  creamh  min, 
Lus-mor,  glasrach  is  slim, 
Na  tri  ghroigeanan-cinn, 
Is  lus  Mairi, 


SEASONS  213 


THE   BLESSING    OF   THE    '  STRUAN ' 

Each  meal  beneath  my  roof,  [wattle 

They  will  all  be  mixed  together, 
In  name  of  God  the  Son, 

Who  gave  them  growth. 

Milk,  and  eggs,  and  butter. 
The  good  produce  of  our  own  flock. 
There  shall  be  no  dearth  in  our  land, 
Nor  in  our  dwelling. 

In  name  of  Michael  of  my  love, 
Who  bequeathed  to  us  the  power, 
With  the  blessing  of  the  Lamb, 
And  of  His  Mother. 

Humble  us  at  thy  footstool, 
Be  thine  own  sanctuary  around  us. 
Ward  from  us  spectre,  sprite,  oppression. 
And  preserve  us. 

Consecrate  the  produce  of  our  land. 
Bestow  prosperity  and  peace, 
In  name  of  the  Father  the  King, 

And  of  the  three  beloved  apostles. 

Dandelion,  smooth  garlic. 
Foxglove,  woad,  and  butterwort. 
The  three  carle-doddies, 
And  marigold. 


214  AIMSIRE 


Cailpeach  ghlas  air  a  buain, 
Seachd-mhiarach,  seachd  uair, 
lubhar-beinne,  fraoch  ruadh, 
Agus  madar. 

Cuiream  uisge  orr  gu  leir, 

An  ainm  usga  Mhic  De, 

An  ainm  IVIhuire  na  feil, 

Agus  Phadruig. 

D'uair  shuidheas  sinn  sios 
Gu  gabhail  ar  biadh, 
Cratham  an  ainme  Dhia 
Air  na  paisdean. 


SEASONS  215 

Gray  '  cailpeach '  plucked. 
The  seven-pronged  seven  times, 
The  mountain  yew,  ruddy  heath, 
And  madder. 

I  will  put  water  on  them  all. 
In  precious  name  of  the  Son  of  God, 
In  name  of  Mary  the  generous. 
And  of  Patrick. 

When  we  shall  sit  down 
To  take  our  food, 
I  will  sprinkle  in  the  name  of  God 
On  the  children. 


216  AIMSIRE 


DUAN   AN   DOMHNUICH  [79] 

This  poem  was  obtained  from  Janet  Currie,  Staonabrig,  South  Uist,  a  descendant 
of  the  Mac  Mhuirichs  (corrupted  into  Currie)  of  Staohgearry,  the  famous  poet- 
historians   to  the   Clanranalds.     She  was  a  tall,  strong,   dark-haired,  ruddy- 
complexioned  woman,  with   a  clear,   sonorous  voice.     Her 

UAN  an  Domhnuicli,  a  Dhe  ghil, 

Firinn  fo  neart  Chriosd  a  chomhnuidh. 


Di-domhnuich  rugadh  Muire, 
Mathair  Chriosd  an  or-fhuilt  bhuidhe, 
^     Di-domhnuich  rugadh  Criosda 
Mar  onair  dhaoine. 

Di-domhnuich,  an  seachdamh  latha, 
Dh'  orduich  Dia  gu  fois  a  ghabhail, 
Gu  cumail  na  beath-maireannaich. 
Gun  feum  a  thoir  a  damli  no  duine, 
No  a  creubh  mar  dheonaich  Muire, 
Gun  sniamh  snath  sioda  no  strol, 
Gun  fuaigheal,  gun  ghreiseadh  ni's  mo, 
Gun  churachd,  gun  chliathadh,  gun  bhuain, 
Gun  iomaradh,  gun  iomairt,  gun  iasgaireachd, 
Gun  dol  a  mach  dh'  an  t-sliabh  sheilg. 
Gun  snaitheadh  deilgne  Di-domhnuich, 
Gun  chartadh  taighe,  gun  bhualadh. 
Gun  atha,  gun  mhuileann  Di-domhnuich. 

Ge  be  chumadh  an  Domhnuch, 
Bu  chomhnard  da-san  's  bu  bhuan, 
Bho  dhol  fotha  greine  Di-Sathuirn 
Gu  eirigh  greine  Di-luain. 


SEASONS  217 


THE   POEM    OF   THE   LORD'S    DAY 

language  was  remarkably  fluent  and  copious,  though  many  of  her  words  and 
phrases,  being  obsolete,  were  unintelligible  to  the  stranger.  I  took  down  versions 
of  the  poem  from  several  other  persons,  but  they  are  all  more  or  less  corrupt  and 
obscure.     Poems  similar  to  this  can  be  traced  back  to  the  eighlh  century. 

The  poem  of  the  Lord's  Day,  O  bright  God, 
Truth  under  the  strength  of  Christ  always. 

On  the  Lord's  Day  Mary  was  born. 
Mother  of  Christ  of  golden  yellow  hair, 
On  the  Lord's  Day  Christ  was  born 
As  an  honour  to  men. 

The  Lord's  Day,  the  seventh  day, 

God  ordained  to  take  rest. 

To  keep  the  life  everlasting. 

Without  taking  use  of  ox  or  man. 

Or  of  creature  as  Mary  desired. 

Without  spinning  thread  of  silk  or  of  satin. 

Without  sewing,  without  embroidery  either. 

Without  sowing,  without  harrowing,  without  reaping, 

Without  rowing,  without  games,  without  fishing. 

Without  going  out  to  the  hunting  hill, 

Without  trimming  arrows  on  the  Lord's  Day, 

Without  cleaning  byre,  without  threshing  corn. 

Without  kiln,  without  mill  on  the  Lord's  Day. 

Whosoever  would  keep  the  Lord's  Day, 
Even  would  it  be  to  him  and  lasting. 
From  setting  of  sun  on  Saturday 
Till  rising  of  sun  on  Monday. 


218  AIMSIRE 

Gheobhadh  e  feich  ga  chionn, 
Toradh  an  deigh  nan  crann, 
lasg  air  abhuinn  fior  ghlan  sala, 
Sar  iasg  an  ionnar  gach  abhuinn. 

Uisg  an  Donihnuich  blath  mar  nihil, 
Ge  be  dh'  oladh  e  mar  dhibh 
Gheobhadh  e  solas  ga  chion 
Bho  gach  dolas  a  bhiodh  na  char. 

Gul  an  Domhnuich  gu  ra-luath, 
Bean  ga  dheanadh  an  an-uair  ; 
Guileadh  i  gu  moch  Di-luain, 
Ach  na  guileadh  i  uair  's  an  Domhnuch. 

Fiodh  an  Domhnuich  gu  ra-luath, 

Anns  an  linge  mar  is  truagh, 

Ge  d'  thuiteadh  a  cheann  na  ghual, 

Bhiodh  e  gu  Di-luain  na  chadal. 

Mu  thrath-nona  Di-luain, 

Eiridh  am  fiodh  gu  ra-luath, 

'S  air  an  dile  mhor  a  muigh 

Greas  air  sgeula  mo  chuimire. 

Gun  chnuasachd  uan,  meile,  meinne  no  minsich 

Nach  buineadh  dh'  an  Righ  anns  a  bhlagh. 

Is  ann  a  nist  bu  choir  a  losgadh. 

Gun  eisdeachd  ri  gleadhraich  nan  gall, 

No  ri  dall  sgeileireachd  choitchinn. 

Gart  a  ghleidheadh  air  cnoc  ard, 
Leigh  a  thoir  gu  galar  garga. 
Bo  chur  gu  tarbh  treun  na  tana, 
Falbh  le  beothach  gu  cuthaidh. 


SEASONS  219 

He  would  obtain  recompense  therefrom, 
Produce  after  the  ploughs. 
Fish  on  the  pure  salt-water  stream. 
Fish  excelling  in  every  river  confluence. 

The  water  of  the  Lord's  Day  mild  as  honey, 
Whoso  would  partake  of  it  as  drink 
Would  obtain  health  in  consequence 
From  every  disease  afflicting  him. 

The  weeping  of  the  Lord's  Day  is  out  of  place, 
A  woman  doing  it  is  untimely ; 
Let  her  weep  betimes  on  Monday, 
But  not  weep  once  on  the  Lord's  Day. 

The  wood  of  the  Lord's  Day  is  too  soon. 

In  the  pool  it  is  pitiful, 

Though  its  head  should  fall  in  char, 

It  would  till  Monday  be  dormant. 

About  noon  on  the  Monday, 

The  wood  will  arise  very  quickly. 

And  by  the  great  flood  without 

Hasten  the  story  of  my  trouble. 

Without  any  searching  for  lamb,  sheep,  kid  or  goat 

That  would  not  belong  to  the  King  in  the  cause. 

It  is  now  it  ought  to  be  burnt. 

Without  listening  to  the  clamour  of  the  stranger. 

Nor  to  the  blind  babbling  of  the  public. 

To  keep  corn  on  a  high  hillock, 

To  bring  physician  to  a  violent  disease. 

To  send  a  cow  to  the  potent  bull  of  the  herd. 

To  go  with  a  beast  to  a  cattle-fold, 


220  AIMSIRE 

Fada  no  fagasg  anns  a  cheuni, 
Feumaidh  gach  creatair  umhail. 
Eathar  a  leigeil  fo  breid-shiuil  bho  thir, 
Bho  thir  gu  duthaich  a  h-aineoil. 

Ge  be  mheoraicheadh  mo  dhuan 
'S  a  ghabhadh  e  gach  oidhche  I^uan, 
Bhiodh  rath  Mhicheil  air  a  cheann, 
'S  a  chaoidh  cha  bu  teaiin  da  irionn. 

DOIGHEAN  ElLE 

Abhuinn  sleibh  fior  bhlasda, 
A  sior  ialadh  gu  lordan. 
Is  ra  mhath  chum  i  a  caiii, 

Di-domhnuich  ge  Ian  a  tuil. 

Cha  ruith  braon  ge  glan  a  h-uisge, 
An  inne  na  Mara  Ruaidh. 

Fiodh  an  Domhnuich  nis,  mo  nuar ! 
An  inne  na  Mara  Ruaidh 
Ged  thuiteadh  an  ruadh-cheann  deth 
Bhiodh  e  gu  Di-luain  na  chadal. 

Na  fagairt  mi  ni  air  mo  dheigh, 
Greis  thoir  air  sgeula  mo  chumraidh. 


SEASONS  221 

Far  or  near  be  the  distance, 

Every  creature  needs  attention. 

To  allow  a  boat  under  her  sail  from  land, 

From  land  to  the  country  of  her  unacquaintance. 

Whoso  would  meditate  my  lav. 

And  say  it  every  Monday  eve. 

The  luck  of  Michael  would  be  on  his  head. 

And  never  would  he  see  perdition. 

Alternative  Versions — 

Hill  river  is  very  palatable. 
Ever  meandering  to  Jordan, 
Right  well  it  retained  its  tribute 

On  the  Lord's  Day  though  great  its  flood. 

No  drop,  though  pure  be  its  water. 
Shall  run  in  the  channel  of  the  lied  Sea. 

The  wood  of  the  Lord's  Day  now,  alas ! 
In  the  channel  of  the  Red  Sea, 
Though  the  red  head  should  fall  off" 
It  would  be  till  Monday  asleep. 

Let  me  not  leave  aught  behind. 
To  talk  a  while  of  the  redemption. 


222 


AIMSIRE 


DUAN   AN   DOMHNAICH 

^  N  Donihnacli  naomha  do  Dhe 

Tabhair  do  chre  dli'  an  chinne-daon, 
Do  f  athair  is  do  d'  mhathair  chaonih, 
Thar  gach  aon  's  gach  iii  's  an  t-saoghal. 

Na  dean  sainn  air  mhor  no  bheag, 
Na  dean  tair  air  tais  no  truaigh, 
Fiamli  an  uilc  a  d'  choir  na  leig, 
Na  tabhair  's  na  toill  masladh  uair. 


[80] 


Na  deich  fana  thug  Dia  duit, 
Tuig  gun  dail  iad  agus  dearbh, 
Creid  direach  an  Righ  nan  dul, 
Cuir  air  chul  uidli  thoir  a  dhealbh. 

Bi  dileas  da  d'  thighearna-cinn, 

Bi  dileas  da  d'  righ  's  gach  eang, 

Bi  dileas  duit  fein  a  ris, 

Dileas  da  d'  Ard  Righ  thar  gach  dreang. 


Na  tabhair  toi'eum  do  neach  air  bith, 
An  earail  toi'eum  a  thoir  ort  fein, 
'S  ged  shiubhladh  tu  cuan  is  cith, 
Lean  cas-cheum  Aon-unga  Dhe. 


SEASONS  223 


HYMN   OF   THE   SUNDAY 

On  the  hoi}'  Sunday  of  thy  God 
Give  thou  thine  heart  to  all  mankind, 
To  thy  father  and  thy  mother  loving, 
Beyond  any  person  or  thing  in  the  world. 

Do  not  covet  large  or  small. 
Do  not  despise  weakling  or  poor. 
Semblance  of  evil  allow  not  near  thee. 
Never  give  nor  earn  thou  shame. 

The  ten  commands  God  gave  thee, 
Understand  them  early  and  prove. 
Believe  direct  in  the  King  of  the  elements, 
Put  behind  thee  ikon-worship. 

Be  faithful  to  thine  over-lord, 

Be  true  to  thy  king  in  every  need. 

Be  true  to  thine  own  self  besides. 

True  to  thy  High-King  above  all  obstacles. 

Do  not  thou  malign  any  man. 
Lest  thou  thyself  maligned  shouldst  be, 
And  shouldst  thou  travel  ocean  and  earth, 
P'ollow  the  very  step  of  God's  Anointed. 


224 


AIMSIRE 


DUAN   NA   DILINN 

I-LUAIN  thig  an  doireaiin  trom, 
A  shileas  am  bith  eutroni, 
Bithidh  sinn  umhail  gach  greis, 
Gach  uile  na  dh'  eisdeas. 

Di-mairt  thig  an  t-sian  eile, 
Cradh  chridheach,  cruaidh  pheinneach, 
A  shileas  na  gruaidheana  glana, 
Frasa  fala  fiona. 


[81] 


Di-ciadain  a  sheideas  gaoth, 
Sguaba  lom  air  shrath  is  raon, 
Dortadh  oiteag  barra  theann, 

Beithir  bheur  's  reubadh  bheann. 

Di-ardaoin  a  shileas  an  cith, 
Chuireas  daoine  'n  an  dalla  ruith, 
Na  's  luaithe  na  'n  duil  air  an  fhiodh, 

Mar  bharr  mhic-Muir  air  bhalla-chrith. 

Di-haoine  thig  an  coinneal  dubh, 
Is  eitiche  thainig  fo'n  t-saoghal ; 
Fagar  an  sluagh  braon  am  beachd, 
Fiar  agus  ias":  fo^n  aon  leac. 


Di-sathuirne  thig  am  muir  mor, 
Ag  iomairt  air  alt  aibhne  ; 
Bithidh  gach  uile  mar  a  shnodh 

Ag  altachadh  gu  sliabh  slighinn. 


SEASONS  225 


POEM   OF   THE   FLOOD 

On  Monday  will  come  the  great  storm 
Which  the  airy  firmament  will  pour. 
We  shall  be  obedient  the  while. 
All  who  will  hearken. 

On  Tuesday  will  come  the  other  element. 
Heart  paining,  hard  piercing. 
Wringing  from  pure  pale  cheeks 
Blood,  like  showers  of  wine. 

On  Wednesday  will  blow  the  wind. 
Sweeping  bare  strath  and  plain, 
Showering  gusts  of  galling  grief. 

Thunder  bursts  and  rending  hills. 

On  Thursday  will  pour  the  shower. 
Driving  people  into  blind  flight. 
Faster  than  the  foliage  on  the  trees, 

Like  the  leaves  of  Mary^s  plant  in  terror  tremblin" 

On  Friday  will  come  the  dool  cloud  of  darkness. 
The  direst  dread  that  ever  came  over  the  world, 
Leaving  multitudes  bereft  of  reason, 

Grass  and  fish  beneath  the  same  flagstone. 

On  Saturday  will  come  the  great  sea. 
Rushing  like  a  mighty  river  ; 
All  will  be  at  their  best 

Hastening  to  a  hill  of  safety. 


226  AIMSIRE 


Di-domhnaich  a  dh'  eireas  mo  Righ, 
Lan  feirge  agus  iminidh, 
Ag  eisdeachd  ri  searbh  ghloir  gacli  fir, 
Crois  dhearg  air  gach  guala  dheis. 


SEASONS  227 

On  Sunday  will  arise  my  King, 
F'ull  of  ire  and  tribulation, 
Listening  to  the  bitter  talk  of  each  man, 
A  red  cross  on  each  right  shoulder. 


Ill 


OIBRE 

LABOUR 


230 


OIBRE 


BEANNACHADH    BEOTHACHAIDH      [82] 

The  kindling  of  the  fire  is  a  work  full  of  interest  to  the  housewife.  When 
'  lifting '  the  fire  in  the  morning  the  woman  prays,  in  an  undertone,  that  the  fire 
may  be  blessed  to  her  and  to  her  household,  and  to  the  glory 


OGAIDH  mi  mo  theine  an  diugh. 

An  lathair  ainghlean  naoniha  neimh, 

An  lathair  Airil  is  ailde  cruth, 

An  lathair  Uiril  nan  uile  sgeinih. 

Gun  ghnu,  gun  tnu,  gun  fharmad. 

Gun  ghiomh,  gun  gheimh  roimli  neach  fo'n  ghrein, 

Ach  Naomh  Mhac  De  da  m'  thearmad. 
Gun  ghnu,  gun  tnu,  gun  fharmad. 
Gun  ghiomh,  gun  gheimh,  roimh  neach  fo^n 

ghrein, 
Ach  Naomh  Mhac  De  da  in'  thearmad. 


Dhe  fadaidh  fein  na  m'  chridhe  steach, 
Aingheal  ghraidh  do  ni'  choimhearsnach, 
Do  m'  namh,  do  m'  dhamh,  do  m'  chairde, 
Do  'n  t-saoidh,  do  'n  daoidh,  do  'n  traille. 
A  Mhic  na  Moire  min-ghile, 
Bho  'n  ni  is  isde  crannchaire, 
Gu  ruig  an  t-Ainm  is  airde. 

A  Mhic  na  Moire  min-ghile, 
Bho  'n  ni  is  isde  crannchaire, 
Gu  ruig  an  t-Ainm  is  airde. 


LABOUR  231 


BLESSING   OF   THE   KINDLING 

of  God  who  gave  it.  The  people  look  upon  fire  as  a  miracle  of  Divine  power 
provided  for  their  good — to  warm  their  bodies  when  they  are  cold,  to  cook  their 
food  when  they  are  hungry,  and  to  remind  them  that  they  too,  like  the  fire, 
need  constant  renewal  mentally  and  physically. 

I  WILL  kindle  my  fire  this  morning 

In  presence  of  the  holy  angels  of  heaven, 

In  presence  of  Ariel  of  the  loveliest  form, 

In  presence  of  Uriel  of  the  myriad  charms, 

Without  malice,  without  jealousy,  without  envy. 

Without  fear,  witliout  terror  of  any  one  under  the  sun. 

But  the  Holy  Son  of  God  to  .shield  me. 

Without  malice,  without  jealousy,  without  envy. 
Without    feai-,   without    terror   of  any  one    under    the 

sun. 
But  the  Holy  Son  of  God  to  shield  me. 

God,  kindle  Thou  in  my  heart  within 

A  flame  of  love  to  my  neighbour, 

To  my  foe,  to  my  friend,  to  my  kindred  all. 

To  the  brave,  to  the  knave,  to  the  thrall, 

O  Son  of  the  loveliest  Mary, 

From  the  lowliest  thing  that  liveth. 

To  the  Name  that  is  highest  of  all. 

O  Son  of  the  loveliest  Mary, 

From  the  lowliest  thing  that  liveth. 

To  the  Name  that  is  highest  of  all. 


232 


OIBRE 


TOGAIL   AN   TEINE 


[83] 


OGAIDH  mis  an  tula 
Mar  a  thogadh  Muirc. 
Caim  Bhride  's  Mhuire 
Air  an  tula  's  air  an  lar, 
'S  air  an  fhardaich  uile. 

Co  iad  ri  luim  an  lair? 
Eoin,  Peadail  agus  Pail. 
Co  iad  ri  bruaich  mo  leap  ? 
Bride  bhuidlieach  's  a  Dalt. 
Co  iad  ri  fatli  mo  shuain  ? 
Muire  ghraidh-gheal  's  a  h-Uan. 
Co  siud  a  tha  "'n  am  theann  ? 
Righ  na  grein  e  fein  a  th'  ann, 
Co  siud  ri  cul  mo  chinn  ? 
Mac  nan  dul  gun  tus,  gun  linn. 


LABOUR  233 


KINDLING   THE   FIRE 

I  WILL  raise  the  hearth-fire 

As  Mary  would. 

The  encirclement  of  Bride  and  of  Mary 

On  the  fire,  and  on  the  floor, 

And  on  the  household  all. 

Who  are  they  on  the  bare  floor .'' 

John  and  Peter  and  I'aul. 

Who  are  they  by  my  bed  ? 

The  lovely  Bride  and  her  Fosterling. 

Who  are  those  watching  over  my  sleep  ? 

The  fair  loving  Mary  and  her  Lamb. 

Who  is  that  anear  me  ? 

The  King  of  the  sun,  He  himself  it  is. 

Who  is  that  at  the  back  of  my  head .'' 

The  Son  of  Life  without  beginning,  without  time. 


234 


OIBRE 


SMALADH   AN   TEINE 


[84] 


Peat  is  the  fuel  of  the  Highlands  and  Islands.  Where  wood  is  not  obtainable  the 
fire  is  kept  in  during  the  night.  The  process  by  whicli  tliis  is  accomplished  is 
called  in  Gaelic  sraaladh  ;  in  Scottish,  smooring  ;  and  in  EngHsh,  smothering,  or 
more  correctly,  subduing.  The  ceremony  of  smooring  the  fire  is  artistic  and 
symbohc,  and  is  performed  with  loving  care.  The  embers  are  evenly  spread  on 
the  hearth — which  is  generally  in  the  middle  of  the  floor—and  formed  into  a  circle. 
This  circle  is  then  divided  into  three  equal  sections,  a  small  boss  being  left  in  the 
middle.  A  peat  is  laid  between  each  section,  each  peat  touching  the  boss, 
which  forms  a  common  centre.  The  first  peat  is  laid  down  in  name  of  the  God 
of  Life,  the  second  in  name  of  the  God  of  Peace,  the  third 
in  name  of  the  God  of  Grace.  The  circle  is  then  covered 
over  with  ashes  sufficient  to  subdue  but  not  to  extinguish 

N  Tri  nunih 
A  chumhnadh, 
A  clioinhnadh, 
A  choniraig 
An  tula. 
An  taighe, 
An  teaghlaich, 
An  oidhche, 
An  nochd, 
O  !  an  oidhche, 
An  nochd, 
Agus  gach  oidhche, 
Gach  aon  oidhche. 
Amen. 


LABOUR  235 


SMOORING   THE   FIRE 

the  file,  in  name  of  the  Three  of  Light.  The  heap  shghtJy  raised  in  the  centre 
is  called  'Tula  nan  Tri,'  the  Hearth  of  the  Three.  When  the  smooring 
operation  is  complete  the  woman  closes  her  eyes,  stretches  her  hand,  and  softly 
intones  one  of  the  many  formula?  current  for  these  occasions. 

Another  way  of  keeping  embers  for  morning  use  is  to  place  them  in  a  pit  at 
night.  The  pit  consists  of  a  hole  in  the  clay  floor,  generally  under  the  dresser. 
The  pit  may  be  from  half  a  foot  to  a  foot  in  depth  and  diameter,  with  a  flag  fixed 
in  the  floor  over  the  top.  In  the  centre  of  this  flag  there  is  a  hole  by  which  the 
embers  are  put  in  and  taken  out.  Another  flag  covers  the  hole  to  extinguish 
the  fire  at  night,  and  to  guard  against  accidents  during  the  day.  This  extinguish- 
ing fire-pit  is  called  '  slochd  guail,'  coke  or  coal-pit.  This  coke  or  charcoal  is 
serviceable  in  kindling  the  fire. 

The  sacred  Three 
To  save, 
To  shield, 
To  surround 
The  he.irth. 
The  house, 
The  household, 
This  eve. 
This  night, 
Oh  !  this  eve, 
This  night. 
And  every  night, 
Each  single  night. 

Amen. 


236 


OIBRE 


SMALADH  AN  TEINE 

^,^  AIRIDH  mi  an  tula. 
Mar  a  chaireadh  Muire, 
Cairn  Bhride  's  Mhuire, 
Car  an  tula  's  car  an  lair, 
'S  car  an  ardraich  uile. 

Co  iad  air  lian  a  niuigh  ? 
Micheal  grian-gheal  mo  luin. 
Co  iad  air  meadhon  lair  ? 
Eoin,  Pcadail,  agus  Pail. 
Co  iad  ri  bial  mo  stoc  ? 
Moire  ffhrian-ffheal  's  a  Mac. 


[85] 


Bial  Dia  dh'  orduich, 
Aingheal  Dia  bhoinich, 
Aingheal  geal  an  car  an  tealla, 
Gon  tig  la  geal  gu  beola. 
Aingheal  geal  an  car  an  tealla, 
Gon  tig  la  geal  gu  beola. 


LABOUR  237 


SMOORING   THE   FIRE 

I  WILL  build  the  hearth, 

As  Mary  would  build  it. 

The  encompassment  of  Bride  and  of  Mary, 

Guarding  the  hearth,  guarding  tlie  floor. 

Guarding  the  household  all. 

Who  are  they  on  the  lawn  without .'' 
Michael  the  sun-radiant  of  my  trust. 
Who  are  they  on  the  middle  of  the  floor  ? 
John  and  Peter  and  Paul. 
Who  are  they  by  the  front  of  my  bed .'' 
Sun-bright  Mary  and  her  Son. 

The  mouth  of  God  ordained, 

The  angel  of  God  proclaimed. 

An  angel  white  in  charge  of  the  hearth 

Till  white  day  shall  come  to  the  embers. 

An  angel  white  in  charge  of  the  hearth 

Till  white  day  shall  come  to  the  embers. 


238 


OIBRE 


BEANNACHD  SMALAIDH 

HA  mi  smaladh  an  teine, 
Mar  a  smaladh  Mac  Moire  ; 
Gu  mu  slan  dh'  an  taigh  "s  dh'  an  teine, 
Gu  mu  slan  dh'  an  chuideachd  uile. 

Co  siud  shios  air  an  lar  ? 

Eoin  agus  Peadail  agus  Pal. 

Co  air  am  bheil  an  fhaire  nochd  ? 

Air  Moire  mhin-gheal  's  air  a  Mac. 


Beul  De  a  thubhradh, 
Aingheal  De  a  labhradh, 
Aingheal  an  dorus  an  taighe, 
D''ar  comhnadh  's  d  ar  gleidheadh 
Gu  'n  tig  la  fjeal  am  maireach. 


O  !  ainghlean  Aon  Naomha  Dhe 
Da  mo  chaimhleachadh  fein  a  nochd, 
O  !  ainghlean  Aon  Unga  Dhe, 
Da  mo  chaim  bho  bheud  's  bho  lochd. 
Da  mo  chaim  bho  bheud  a  nochd. 


LABOUR  239 


BLESSING    OF   THE   SMOORING 

I  AM  sniooriiig  the  fire 
As  the  Son  of  Mary  would  snioor  ; 
Blest  be  the  house,  blest  be  the  fire, 
Blest  be  the  people  all. 

Who  are  those  down  on  the  Hoor  ? 

John  and  Peter  and  Paul. 

On  whom  is  the  vigil  to-night? 

On  the  fixir  gentle  Mary  and  on  her  Son. 

The  mouth  of  God  said, 

The  angel  of  God  spake. 

An  angel  in  the  door  of  the  house, 

To  guard  and  to  keep  us  all 

Till  conies  daylight  to-morrow. 

Oh  !  may  the  angels  of  the  Holy  One  of  God 
Environ  me  all  this  night. 

Oh  !  may  the  angels  of  the  Anointed  One  of  God 
Encompass  me  from  harm  and  from  evil. 

Oh  !  encompass  me  from  harm  this  night. 


240 


OIBRE 


BEANNACHADH  SMALAIDH     [87] 

MALAIDH  mis  an  tula 
Mar  a  smaladh  Muire ; 
Comraig  Bhride  ^s  Mhuire, 
Air  an  tula  's  air  an  lar, 
'S  air  an  fhardaich  uile. 

Co  siud  air  liana  mach  ? 
Muire  ghrian-gheal  "s  a  Mac, 
Bial  Dia  dh'  iarradh,  aingheal  Dia  labhradh  ; 
AinghJe  geallaidh  faire  an  teallaidh, 
Gu'n  tig  latha  geal  gu  beallaidh. 


LABOUR  241 


SMOORING   BLESSING 

I  WILL  smoor  the  hearth 
As  Mary  would  smoor  ; 
The  encompassnient  of  Bride  and  of  Mary, 
On  the  fire  and  on  the  floor. 
And  on  the  household  all. 

Who  is  on  the  lawn  without  ? 
Fairest  Mary  and  her  Son, 

The  mouth  of  God  ordained,  the  angel  of  God  spoke ; 
Angels  of  promise  watching  the  hearth. 
Till  white  day  comes  to  the  fire. 


242 


OIBRE 


AN   COISRIGEADH   SIOIL 


The  preparation  of  the  seed-corn  is  of  great  importance  to  the  people,  who 
bestow  much  care  on  this  work.  Many  ceremonies  and  proverbs  are  applied 
to  seedtime  and  harvest. 

The  corn  is  prepared  at  certain  seasons  of  the  year,  which  are  seldom  deviated 

from.     The  rye  is  threshed  to  allow  '  gaoth  bhog  nan  Duldachd,'  the  soft  wind  of 

November  and  December,  to  winnow  the  seed  ;  the  oats  to  allow  '  gaoth  fhuar 

nam  Faoilleach,'  the  cold  winds  of  January  and 

February,  to  winnow  the  seed  ;  and  the  bere  to 

allow  '  gaoth  gheur  nam  Mart,'  the  sharp  winds 

HEID  mi  mach  a  chur  an  t-sioil, 
An  ainm  an  Ti  a  thug  da  fas, 
Cuirini  m''  aghaidli  anns  a  ghaoitli. 
Is  tilgini  baslach  caon  an  aird. 
Ma  thuiteas  silc  air  lie  luini, 
Cha  bhi  fuinn  aige  gu  fas ; 
Mheud  's  a  thuiteas  anns  an  uir, 
Bheir  an  druehd  dha  a  bhi  Ian. 


Di-aoine  la  nam  buadh, 
Thig  dealt  a  nuas  a  chur  failt 
Air  gach  por  a  bha  ''n  an  suain, 
Bho  na  thainig  fuachd  gun  bhaigh  ; 
Friamhaichidh  ga'.'h  por  's  an  uir, 
Mar  a  mhiannaich  Righ  nan  dul, 
Thig  an  fochann  leis  an  druehd, 
Gheobh  e  beatha  bho  'n  shaoith  chiuin. 


Thig  mi  niu  ''n  cuairt  le  m'  cheum, 
Theid  mi  deiseil  leis  a  ghrein, 
An  ainm  Airil  's  nan  aingeal  naodh. 
An  ainm  Ghabril  's  nan  ostal  caomh. 


LABOUR  243 


THE   CONSECRATION    OF   THE    SEED 

of  March  and  April,  to  winnow  the  seed.  All  these  preparations  are  made  to 
assist  Nature  in  the  coming  Spring.  Three  days  before  being  sown  the  seed  is 
sprinkled  with  clear  cold  water,  in  the  name  of  Father,  and  of  Son,  and  of  Spirit, 
the  person  sprinkling  the  seed  walking  sunwise  the  while. 

The  ritual  is  picturesque,  and  is  performed  with  great  care  and  solemnity  and, 
like  many  of  these  ceremonies,  is  a  combination  of  Paganism  and  Christianity. 

The  moistening  of  the  seed  has  the  effect  of  hastening  its  growth  when 
committed  to  the  ground,  which  is  generally  begun  on  a  Friday,  that  day  being 
auspicious  for  all  operations  not  necessititing  the  use  of  iron. 

I  WILL  go  out  to  sow  the  seed. 
In  name  of  Him  who  gave  it  growth  ; 
I  will  place  my  front  in  the  wind, 
And  throw  a  gracious  handful  on  high. 
Should  a  grain  fall  on  a  bare  rock. 
It  shall  have  no  soil  in  which  to  grow ; 
As  much  as  falls  into  the  earth, 
The  dew  will  make  it  to  be  full. 

Friday,  day  auspicious. 

The  dew  will  come  down  to  welcome 

Every  seed  that  lay  in  sleep 

Since  the  coming  of  cold  without  mercy  ; 

Every  seed  will  take  root  in  the  earth. 

As  the  King  of  the  elements  desired. 

The  braird  will  come  forth  with  the  dew, 

It  will  inhale  life  from  the  soft  wind. 

I  will  come  round  with  my  step, 

I  will  go  rightways  with  the  sun. 

In  name  of  Ariel  and  the  angels  nine, 

In  name  of  Gabriel  and  the  Apostles  kind. 


244  OIRRE 


Athair  is  Mac  is  Spiorad  Naomh, 
Bhi  toir  fas  is  toradh  maoth 
Do  gach  call  a  ta  'n  am  raon, 
Gon  tar  an  latha  caoii. 

La  Fheill  Micheil,  la  nam  buadh, 
Cuiridli  mi  mo  cliorran  cuart 
Bun  an  arbhair  mar  bu  dual, 
Togam  an  ceud  bheum  gu  luath  ; 
Cuirim  e  tri  char  mu  'n  cuart 
Mo  cheann,  's  mo  rann  ga  luadh, 
Mo  chulaibh  ris  an  airde  tuath ; 
"S  mo  ghnuis  ri  grein  ghil  nam  buadh. 

Tilgim  am  beum  fada  bhuam, 

Duinim  mo  dha  shuil  da  uair. 

Ma  thuiteas  e  na  aon  dual 

Bithidh  mo  chruachan  biochar  buan  ; 

Cha  tig  Cailleach  ri  an-uair 

Dh'  iarraidh  bonnach  boise  bhuainn, 

Duair  thig  gaillionn  garbh  na  gruaim 

Cha  bhi  gainne  oirnn  no  cruas. 


LABOUR  245 

Father,  Son,  and  Spirit  Holy, 
Be  giving  growth  and  kindly  substance 
To  every  thing  that  is  in  my  ground. 
Till  the  day  of  gladness  shall  come. 

The  Feast  day  of  Michael,  day  beneficent, 

I  will  put  my  sickle  round  about 

The  root  of  my  corn  as  was  wont ; 

I  will  lift  the  first  cut  quickly ; 

I  will  put  it  three  turns  round 

My  head,  saying  my  rune  the  while, 

My  back  to  the  airt  of  the  north ; 

My  face  to  the  fair  sun  of  power. 

I  shall  throw  the  handful  far  from  me, 

I  shall  close  my  two  eyes  twice. 

Should  it  fall  in  one  bunch 

My  stacks  will  be  productive  and  lasting; 

No  Carlin  will  come  with  bad  times 

To  ask  a  palm  bannock  from  us. 

What  time  rough  storms  come  with  frowns 

Nor  stint  nor  hardship  shall  be  on  us. 


Q2 


246 


OIBRE 


BEANNACHADH   BUANA  [89] 

The  day  the  people  began  to  reap  the  corn  was  a  day  of  commotion  and  cere- 
monial in  the  townland.  The  whole  family  repaired  to  the  field  dressed  in  their 
best  attire  to  hail  the  God  of  the  harvest. 

Laying  his  bonnet  on  the  ground,  the  father  of  the  family  took  up  his  sickle, 

and  facing  the  sun,  he  cut  a  handful  of  corn.       Putting  the  handful  of  corn 

three  times   sunwise    round   his   head,  the   man   raised  the   '  lolach   Buana," 

reaping  salutation.     The  whole  family  took  up  the  strain 

;^^^_^    and  praised  the   God    of  the   harvest,    who   gave   them 


HE  beannaich  fein  mo  bhuain, 
,  Gach  imir,  cluan,  agus  raon, 
Gach  corran  cama,  cuimir,  cruaidli, 
Gach  dias  is  dual  a  theid  \s  an  raoid, 

Gach  dias  is  dual  a  theid  's  an  raoid. 


Beannaich  gach  murn  agus  mac, 
Gach  mnaoi  agus  miuchainn  maoth, 
Tiuir  iad  fo  sgiath  do  neairt, 
Is  tearmaid  ann  an  teach  nan  naomh, 
Tearmaid  ann  an  teach  nan  naomh. 

Cuimrieh  gach  mins,  ciob,  is  uan, 
Gach  iii,  agus  mearc,  is  maon, 
Cuartaich  fein  an  treuid  's  am  buar, 
Is  cuallaich  a  chon  buailidh  chaon, 
Cuallaich  a  chon  buailidh  chaon. 


Air  sgath  Mhicheil  mhil  nam  feachd, 
Mhoire  chneas-ghil  leac  nam  buadh, 
Bhride  mhin-ghil  ciabh  nan  cleachd, 
Chaluim-chille  nam  feart  "s  nan  tuam, 

Chaluim-chille  nam  feart  's  nan  tuam. 


LABOUR  247 


KEAFING    BLESSING 

corn  and  bread,  food  and  flocks,  wool  and  clothin<;,  health  and  strength,  and 
peace  and  plenty. 

When  the  reaping  was  finished  the  people  had  a  trial  called  '  cur  nan  corran," 
casting  the  sickles,  and  '  deuchain  chorran,'  trial  of  hooks.  This  consisted, 
among  other  things,  of  throwing  the  sickles  high  up  in  the  air,  and  observing 
how  they  came  down,  how  each  struck  the  earth,  and  how  it  lay  on  the  ground. 
From  these  observations  the  people  augured  who  was  to  remain  single  and  who 
was  to  be  married,  who  was  to  be  sick  and  who  was  to  die,  before  the  next 
reaping  came  round. 

Gou,  bless  Thou  Thyself  my  reaping, 
Each  ridge,  and  plain,  and  field. 
Each  sickle  curved,  shapely,  hard. 
Each  ear  and  handful  in  the  sheaf. 

Each  ear  and  handful  in  the  sheaf. 

Bless  each  maiden  and  youth. 
Each  woman  and  tender  you'igli'igj 
Safeguard  them  beneath  Thy  shield  of  strength, 
And  guard  them  in  the  house  of  the  saints. 
Guard  them  in  the  house  of  the  saints. 

Encompass  each  goat,  sheep  and  lamb, 
Each  cow  and  horse,  and  store. 
Surround  Thou  the  flocks  and  herds, 
And  tend  them  to  a  kindly  fold. 
Tend  them  to  a  kindly  fold. 

For  the  sake  of  Michael  head  of  hosts, 
Of  Mary  fair-skinned  branch  of  grace. 
Of  Bride  smooth-white  of  ringleted  locks, 
Of  Columba  of  the  graves  and  tombs, 
Columba  of  the  graves  and  tombs. 


248 


OIBRE 


BEANNACHADH    BUANA  [9o] 


I-MAIRT  feille  ri  eirigh  greine, 
Is  cul  na  deise  's  an  aird  an  ear, 
Theid  mi  mach  le  m'  chorran  fo  m'  sgeith, 
Is  buainidh  mi  am  beum  an  ceud  char. 

Leigidh  mi  mo  chorran  sios 
'S  an  dias  biadhchar  fo  mo  ghlac, 
Togam  suas  mo  shuil  an  aird, 
Tionndam  air  mo  sliail  gu  grad, 


Deiseil  mar  thriallas  a  ghrian 
Bho  'n  airde  'n  ear  gu  ruig  an  iar, 
Bho  'n  airde  tuath  le  gluasadh  reidh, 
Gu  fior  chre  na  h-airde  deas. 

Bheir  mi  cliu  do  Righ  nan  gras 
Airson  cinneas  barr  na  h-uir, 
Bheir  e  Ion  dhuinn  fein  's  dh'  an  al 
Mar  a  bhairigeas  e  dhuinn. 

Seumas  is  Eoin,  Peadail  is  Pal, 
Moire  ghraidh-gheal  Ian  soluis, 


Oidhch  Fheill-Micheil  agus  Nollaig, 
Blasaidh  sinn  uile  dhe  'n  bhonnach. 


LABOUR  249 


REAPING   BLESSING 

On  Tuesday  of  the  feast  at  the  rise  of  the  sun, 
And  the  back  of  the  ear  of  corn  to  the  east, 
I  will  go  forth  with  my  sickle  under  my  arm, 
And  I  will  reap  the  cut  the  first  act. 

I  will  let  my  sickle  down 

While  the  fruitful  ear  is  in  my  grasp, 

I  will  raise  mine  eye  upwards, 

I  will  turn  me  on  my  heel  quickly, 

Rightway  as  travels  the  sun 

From  the  airt  of  the  east  to  the  west. 

From  the  airt  of  the  north  with  motion  calm 

To  the  very  core  of  the  airt  of  the  south. 

I  will  give  thanks  to  the  King  of  grace 

For  the  growing  crops  of  the  ground. 

He  will  give  food  to  ourselves  and  to  the  flocks 

According  as  He  disposeth  to  us. 

James  and  John,  Peter  and  Paul, 
Mary  beloved,  the  fullness  of  light, 


On  Michaelmas  Eve  and  Christmas, 
We  will  all  taste  of  the  bannock. 


250 


OIBRE 


BEANNACHADH   FUIRIRIDH 


[91] 


When  it  is  necessary  to  provide  a  small  quantity  of  raeal  hastily,  ears  of  corn  are 

plucked  and  placed  in  a  net  made  of  the  tough  roots  of  the  yellow  bedstraw, 

bent,  or  quicken  grass,  and  hung  above  a  slow  smokeless  fire.     The  bag  is  taken 

down  now  and  again  to  turn  the  ears  of  corn.     This  net, 

however,  can  only  be  used  for  bere  or  barley  ;  rye  and  oats. 


LASAIR  leith,  chaol,  chrom, 
Tighinn  a  toll  mhullach  nam  fod, 
A  lasair  leumrach,  leathann,  theith, 
Na  teid  Ic  do  chleid  da  m'  choir. 


Gabhail  reidh,  sheimh,  shuairce, 
Tighinu  mu  'n  cuart  mo  thetheann, 
Teine  cubhr,  caon,  cuana, 
Nach  dean  smur,  no  smuar,  no  reubann. 

Teasaich,  cruadhaich  nio  shiol  mianih, 

Chon  biadh  dha  mo  leanu-beag, 

An  ainm  Chriosda,  Righ  nan  sian, 

Thug  duinn  iodh,  is  iadh,  is  beannachd  leis, 
An  ainm  Chriosda,  Righ  nan  sian, 
Thug  duinn  iodh,  is  iadh,  is  beannachd  leis. 


LABOUR  251 


THE    BLESSING   OF   THE   PARCHING 

being  more  detachable,  require  the  use  of  a  pot  or  '  tarran  '  to  dry  them.  This 
mode  of  drying  corn  is  called  '  fuirireadh,'  parching,  and  the  corn  '  fuirireach,' 
parched.  The  meal  ground  from  the  grain  is  called  '  rain  f  huiriridh,'  parched 
meal.  Bread  made  of  meal  thus  prepared  has  a  strong  peaty  flavour  much 
relished  by  the  people. 

Thou  flame  grev,  slender,  curved, 
Coming  from  the  top  pore  of  the  pe.at. 
Thou  flame  of  leaps,  breadth,  heat. 
Come  not  nigh  me  with  thy  cjuips. 

A  burning  steady,  gentle,  generous. 
Coming  round  about  my  quicken  roots, 
A  fire  fragrant,  fair,  and  peaceful. 
Nor  causes  dust,  nor  grief,  nor  havoc. 

Heat,  parch  my  fat  seed, 
For  food  for  my  little  child. 
In  name  of  Christ,  King  of  the  elements. 
Who  gave  us  corn  and  bread  and  blessing  withal. 
In  name  of  Christ,  King  of  the  elements, 
Who  gave  us  corn  and  bread  and  blessing  withal. 


252  OIBRE 


BEANNACHADH   BRATHAIN  [92] 

The  quern  songs,  like  all  the  labour  songs  of  the  people,  were  composed  in  a 
measure  suited  to  the  special  labour  involved.  The  measure  changed  to  suit  the 
rhythmic  motion  of  the  body  at  work,  at  times  slow,  at  times  fast,  as  occasion 
required.  I  first  saw  the  quern  at  work  in  October  1860  in  the  house  of  a  cottar 
at  Fearann-an-leatha,  Skye.  The  cottar-woman  procured  some  oats  in  the  sheaf. 
Roughly  evening  the  heads,  and  holding  the  corn  in  one  hand  and  a  rod  in  the 
other,  she  set  fire  to  the  ears.  Then,  holding  the  corn  over  an  old  partially- 
dressed  sheep-skin,  she  switched  off  the  grain.  This  is  called  'gradanadh,' 
quickness,  from  the  expert  handling  required  in  the  operation.  The  whole  straw 
of  the  sheaf  was  not  burnt,  only  that  part  of  the  straw  to  which  the  grain  was 
attached,  the  flame  being  kept  from  proceeding  further.  The  straw  was  tied  up 
and  used  for  other  purposes. 

Having  fanned  the  grain  and  swept  the  floor,  the  woman  spread  out  the 
sheep-skin  again  and  placed  the  quern  thereon.  She  then  sat  down  to  grind, 
filling  and  reUeving  the  quern  with  one  hand  and  turning  it  with  the  other, 
singing  the  while  to  the  accompaniment  of  the  whirr  !  whirr  !  whirr  !  birr  !  birr  ! 
birr !  of  the  revolving  stone.  Several  strong  sturdy  boys  in  scant  kilts,  and 
sweet  comely  girls  in  nondescript  frocks,  sat  round  the  peat  fire  enjoying  it  fully, 
and  watching  the  work  and  listening  to  the  song  of  their  radiant  mother. 

In  a  remarkably  short  space  of  time  the  grain  from  the  field  was  converted 
into  meal,  and  the  meal  into  bannocks,  which  the  unknown  stranger  was  pressed 
to  share.  The  bread  was  good  and  palatable,  though  with  a  slight  taste  of  peat, 
which  would  probably  become  pleasant  in  time. 

The  second  time  I  saw  the  quern  at  work  was  in  January  1S65,  in  the  house  of 
a  crofter  at  Breubhaig,  Barra,  and  it  reminded  me  of  Mungo  Park's  description 
of  a  similar  scene  in  Africa.  The  quern  was  on  the  floor,  with  a  well-worn  cow- 
hide under  it.  Two  women  sat  opposite  one  another  on  the  floor  with  the  quern 
between  them.  The  right  leg  of  each  was  stretched  out,  while  the  knee  of 
the  other  leg  formed  a  sharp  angle,  with  the  foot  resting  against  the  knee-joint 
of  the  straight  leg.  A  fan  containing  here  lay  beside  the  women,  and  from 
this  one  of  them  fed  the  quern,  while  the  other  relieved  it  of  the  constantly 
accumulating  meal.  Each  woman  held  the  '  sgonnan,'  handle,  with  which  they 
turned  the  quern,  and  as  they  turned  they  sang  the  Quern  Blessing  here 
given,  to  a   very  pretty  air.      Then  they   sang  an  impromptu  song  on  the 


LABOUR  253 

stranger,  who  was  hungry  and  cnld,  and  who  was  far  from  home  and  from  the 
mother  wlio  loved  him. 

When  mills  were  erected,  the  authorities  destroyed  the  querns  in  order  to 
compel  the  people  to  go  to  the  mills  and  pay  multure,  mill  dues.  This  wholesale 
and  inconsiderate  destruction  of  querns  everywhere  enbiiled  untold  hardships  on 
thousands  of  people  living  in  roadless  districts  and  in  distant  isles  without  mills, 
especially  during  storms.  Among  other  expedients  to  which  the  more  remote 
people  resorted  was  the  searching  of  ancient  ruins  for  the  '  poUagan,'  mortar 
mills,  of  former  generations.  The  mortar  is  a  still  more  primitive  instrument 
for  preparing  corn  than  the  quern.  It  is  a  block  of  stone  about  twenty-four 
inches  by  eighteen  by  eight.  The  centre  and  one  end  of  this  block  are  hollowed 
out  to  a  breadth  of  about  six  or  eight  inches,  and  a  depth  of  four  or  five,  leaving 
three  gradually  sloping  sides.  The  grain  is  placed  in  this  scoop-like  hoUow  and 
crushed  with  a  stone.  When  sufficiently  crushed,  the  meal  is  thrown  out  at  the 
open  end  of  the  scoop,  and  fresh  grain  is  put  in  to  follow  a  similar  process. 
When  using  the  mortar,  the  woman  is  on  her  knees,  unless  the  mortar  is  on 
a  table. 

The  meal  obtained  by  this  process  is  called  'pronn,  pronnt,  pronntach,  min 
phronntaidh,'  bruised  meal,  to  distinguish  it  from  'gradan,  gradanach,  min 
ghradain,"  quick  meal,  '  min  bhrath,  min  bhrathain,'  quern  meal,  and  '  min 
mhuillc,'  mill  meal.  The  crushed  meal  of  the  primitive  mortar  is  similar  in 
character  to  the  crushed  meal  of  modern  commerce. 

The  quern  and  mortar  are  still  used  in  outlying  districts  of  Scotland  and 
Ireland,  though  isolatedly  and  sparingly. 


[pp.  254-5 


254  OIBRE 


BEANNACHADH  BRATHAIN 

^^^^  IDHCH  Inid 

yi^^w)-  P\\V     -^'  f'-'*^^'  againn, 
^^^^7v-v.lll    'S  bu  choir  'uinn  sin 
^^^i^^^aTg)  Bu  choir  'uinn  sin. 

y^^Mi./l///J     Leth-cheann  circe, 
|>rr2v5i^^^       'S  da  ghreim  eorna, 

'S  bu  leoir  'uinn  sin 

Bu  leoir  'uinn  sin. 

Bi  bin  againn, 
Bi  beoir  againn, 
Bi  fion  againn, 
Bi  roic  againn. 
Meilc  is  maiTum, 
Mil  is  bainne, 
Sile  fallain, 
Meall  dheth  sin, 
Meall  dheth  sin. 

Bi  cruit  againn, 
Bi  clar  againn, 
Bi  dus  againn, 
Bi  das  againn ; 
Bi  saltair  ghrinn, 
Nan  teuda  binn, 
'S  bi  fairchil,  righ'nn 
Nan  dan  againn. 
Nan  dan  aeainn. 


LABOUR  255 


THE   QUERN   BLESSING 

On  Ash  Eve 
We  shall  have  flesh, 
We  should  have  that 
We  should  have  that. 

The  cheek  of  hen. 
Two  bits  of  barley. 
That  were  enoufrh 
That  were  enough. 

We  shall  have  mead, 

We  shall  have  spruce, 

We  shall  have  wine, 

We  shall  have  feast. 

We  shall  have  sweetness  and  milk  produce, 

Honey  and  milk. 

Wholesome  ambrosia. 

Abundance  of  that. 

Abundance  of  that. 

We  shall  have  harp,  (small  ?) 

We  shall  have  harp,  (pedal .'') 

We  shall  have  lute. 

We  shall  have  horn. 

We  shall  have  sweet  psaltery 

Of  the  melodious  strings 

And  the  regal  lyre, 

Of  the  songs  we  shall  have. 

Of  the  songs  we  shall  have. 


256  OIBRE 


Bi  Bride  bhithe,  bhana,  leiim, 

Bi  Moire  nihine  mhathar,  leiiin. 

Bi  Micheal  mil 

Nan  lanna  liobh, 

'S  bi  Righ  nan  righ, 

'S  bi  losa  Criosd 

'S  bith  Spiorad  sith 

Nan  grasa  leinn, 

Nan  grasa  leinn. 


LABOUR  257 

The  calm  fair  Bride  will  be  with  us, 

The  gentle  Mary  mother  will  be  with  us. 

Michael  the  cliief 

Of  glancing  glaves, 

And  the  King  of  kings 

And  Jesus  Christ, 

And  the  Spirit  of  peace 

And  of  grace  will  be  with  us, 

Of  grace  will  be  with  us. 


258 


OIBRE 


CRONAN   BLEOGHAIN 


[93] 


The  milking  songs  of  the  people  are  numerous  and  varied.  They  are  sung  to 
pretty  airs,  to  please  the  cows  and  to  induce  them  to  give  their  milk.  The  cows 
become  accustomed  to  these  lilts  and  will  not  give  their  milk  without  them,  nor, 
occasionally,  without  their  favourite  airs  being  sung  to  them.  This  fondness  of 
Highland  cows  for  music  induces  owners  of  large  herds  to  secure  milkmaids 
possessed  of  good  voices  and  some  'go.'  It  is  interesting  and  animating  to  see 
three  or  four  comely  girls  among  a  fold  of  sixty,  eighty,  or  a  hundred  picturesque 
Highland  cows  on  meadow  or  mountain  slope.     The  moaning  and  heaving  of  the 

Tr-  HIG,  a  Blueannain,  o'n  a  chuan, 

Thig,  a  Thorrainn,  buadh  nam  fear, 
Thig,  a  Mhicheil,  nihil  a  nuas 
'S  dilinn  domh-sa  bua  mo  ghean. 
Ho  m''  aghan,  ho  m'  agh  gaoil, 
Ho  m''  aghan,  ho  ni'  agh  gaoil, 
M'  aghan  gradhach,  bo  gach  airidh, 
Sgath  an  Ard  Rio-h  trabh  ri  d''  laogli. 


Thig,  a  Chaluim  chaoimh,  o'n  chro, 
Thig,  a  Bhride  mhor  nam  buar, 
Thig,  a  Mhoire  mhin,  o'n  neol, 
'S  dilinn  domh-sa  bo  mo  luaidh. 
Ho  m'  aghan,  ho  m'  agh  gaoil. 


Thig  am  fearan  o'n  a  choill, 
Thig  an  traill  a  druim  nan  stuagh, 
Thig  an  sionn  cha  'n  ann  am  foill, 
A  chur  aoibh  air  bo  nam  buadh. 
Ho  m'  aghan,  ho  m'  agh  gaoil. 


LABOUR  259 


MILKING   CROON 

sea  afar,  the  swish  of  the  wave  on  the  shore,  the  carolling  of  the  lark  in  the  sky, 
the  unbroken  song  of  the  mavis  on  the  rock,  the  broken  melody  of  tlie  merle 
in  the  brake,  the  lowing  of  the  kine  without,  the  response  of  the  calves  within 
the  fold,  the  singing  of  the  milkmaids  in  miison  with  the  movement  of  their 
hands,  and  of  the  soft  sound  of  the  snowy  milk  falling  into  the  pail,  the  gilding 
of  hill  and  dale,  the  glowing  of  the  distant  ocean  beyond,  as  the  sun  sinks  into 
the  sea  of  golden  glory,  constitute  a  scene  which  the  observer  would  not,  if  he 
could,  forget. 

Come,  Brendan,  from  the  ocean, 

Come,  Ternan,  most  potent  of  men, 

Come,  ^Michael  valiant,  down 

And  propitiate  to  me  the  cow  of  my  joy. 
Ho  my  heifer,  ho  heifer  of  my  love, 
Ho  my  heifer,  ho  heifer  of  my  love. 
My  beloved  heifer,  choice  cow  of  every  shieling. 
For  the  sake  of  the  High  King  take  to  thy  calf. 

Come,  beloved  Colum  of  the  fold. 
Come,  great  Bride  of  the  flocks, 
Come,  fair  Mary  from  the  cloud. 
And  propitiate  to  me  the  cow  of  my  love. 
Ho  my  heifer,  ho  heifer  of  my  love. 

The  stock-dove  will  come  from  the  wood. 
The  tusk  will  come  from  the  wave, 
The  fox  will  come  but  not  with  wiles. 
To  hail  my  cow  of  virtues. 

Ho  my  heifer,  ho  heifer  of  my  love. 


260 


OIBRE 


CRONAN   BLEOGHAIN 


[94] 


IAN  a  cliuir  Moire  nam  buadh, 

Moch  is  anamoch  dol  dachaidh  is  uath, 

Buachaille  Padruig,  is  banachaig  Bride, 

D'  ur  sion,  d'  ur  dion,  's  d'  ur  comhnadh. 

Ho  hi  lioligan,  ho  m'  aighean, 

Ho  hi  hohgan,  ho  m'  aighean, 

Ho  hi  hoHgan,  ho  m'  aighean, 

Mo  chrodh-laoigh  air  gach  taobh  an  abhuinn. 

Bith  buarach  chioba  air  m''  aighean  siocha, 
Bith  buarach  shioda  air  m'  aighean  laoigh, 
Bith  buarach  shugain  air  crodh  na  duthcha, 
Ach  buarach  ur  air  m'  aighean  gaoil. 
Ho  hi  holigan,  ho  m'  aighean. 


Fhaic  thu  bho  ud  air  an  hanu, 
'S  a  laogh  mear  aic  air  a  bialu, 
Dean,  a  chaomhag,  mar  a  rinn  i  chianu, 
Thoir  am  bainne,  a  laoigh  na  Fiannaich. 
Ho  hi  holigan,  ho  m'  aighean. 


LABOUR  261 


MILKING   CROON 

The  charm  placed  of  Mary  of  light, 

Early  and  late  going  to  and  from  home, 

The  herdsman  Patrick  and  the  milkmaid  Bride, 

Be  saining  you  and  saving  you  and  shielding  you. 

Ho  hi  holigan,  ho  my  heifer, 

Ho  hi  holigan,  ho  my  heifer, 

Ho  hi  holigan,  ho  my  heifer. 

My  calving  kine  on  each  side  of  the  river. 

A  shackle  of  lint  on  my  elfish  heifer, 
A  shackle  of  silk  on  my  heifer  of  calves, 
A  shackle  of  straw  on  the  cows  of  the  townland, 
But  a  brand  new  shackle  on  my  heifer  beloved. 
Ho  hi  holigan,  ho  my  heifer. 

Seest  thou  that  cow  on  the  plain. 
With  her  frisky  calf  before  her. 
Do,  thou  lovable  one,  as  she  did  erstwhile, 
Give  thou  thy  milk,  O  calf  of  '  Fiannach.' 
Ho  hi  holigan,  ho  my  heifer. 


R  2 


262  OIBRE 


BEANNACHADH   BLEOGHAIN       [95] 

HEIR  Calum-cille  dhi-se  piseach, 
Bheir  Coibhi  cinneil  dhi-se  fiar, 
Bheir  m'  aghan  ballaidh  dhomh-s'  am  bainne 
'S  a  laogh  bainionn  air  a  bial. 

Ho  !  m''  aghan,  in'  aghan,  m'  aghan, 
Ho  !  m'  aghan,  caon,  ciuin, 
M'  aghan  caomh,  caomh,  gradhaidh, 
Gur  e  gaol  do  nihathar  thu. 

Seall  thu  'n  druis  ud  thall  a  froineadh, 
'S  an  druis  eil  air  loin  nan  smiar, 
Is  ionann  sin  is  m'  aghan  goirridh, 
'S  a  laogh  boirionn  air  a  bial. 
Ho  !  m  aghan, — 

Bheir  Bride  bhith  nan  cire  geala, 
Li  na  h-eal  am  aghan  gaoil, 
'S  bheir  Muire  mhin  nam  mire  meala, 
Dhi-se  ceal  nan  cearca-fraoich. 
Ho  !  m'  aghan, — 


LABOUR  263 


MILKING   BLESSING 

CoLUMBA  will  give  to  her  progeny, 
Coivi  the  propitious,  will  give  to  her  grass, 
My  speckled  heifer  will  give  me  her  milk. 
And  her  female  calf  before  her. 

Ho  my  heifer  !  heifer  !  heifer  ! 

Ho  my  heifer  !  kindly,  calm, 

My  heifer  gentle,  gentle,  beloved. 

Thou  art  the  love  of  thy  mother. 

Seest  yonder  thriving  bramble  bush 
And  the  other  bush  glossy  with  brambles. 
Such  like  is  my  fox-coloured  heifer. 
And  her  female  calf  before  her. 
Ho  my  heifer  ! — 

The  calm  Bride  of  the  white  combs 
Will  give  to  my  loved  heifer  the  lustre  of  the  swan. 
While  the  loving  Mary,  of  the  combs  of  honey. 
Will  give  to  her  the  mottle  of  the  heather  hen. 
Ho  my  heifer  ! — 


264 


OIBRE 


HO   HOILIGEAN,   HO   M'   AIGHEAN       [96] 

UDAIL  thu  's  thu  dh'an  chrodh  mliara, 

Chra  chluasach,  bheum  chluasach,  bheannach  ; 
Chralhadh  fual  air  cruach  do  sheanar, 
'S  cha  tar  thu  uam-s'  a  Luan  no  Sha''urn. 

Ho  hoiligean,  ho  m'  aigheaii ! 

Ho  hoiligean,  ho  m'  aighean  ! 

Ho  hoiligean,  ho  m''  aighean  ! 

Mo  lochruidh  chaomh  gach  taobh  an  abhuinn. 


Eudail  thu  "s  thu  chrodh  na  tire, 
Bheir  thu  marrum,  bheir  thu  mis  dhomh ; 
Bheir  thu  bainne  barr  na  ciob  dhomh, 
'S  cha  b'  e  glaisle  ghlas  an  t-siobain. 
Ho  hoiligean,  ho  m'  aighean  ! 

Eudail  thu  's  thu  chrodh  an  t-saoghail, 
Bheir  thu  bainne  barr  an  f  hraoich  dhomh  ; 
Cha  bhainne  glas  air  bhlas  a  chaorain, 
Ach  bainne  meal 's  e  air  gheal  na  faoileig. 
Ho  hoiligean,  ho  m'  aighean  ! 


Bheir  Bride  bhinn  dhut  linn  is  ograidh, 
Bheir  Moire  mhin  dhut  li  dha  d'  chomhdach, 
Bheir  Michael  liobha  dhut  ri  dha  d'  sheoladh, 
'S  bheir  losda  Criosda  dhut  sith  is  solas. 
Ho  hoiligean,  ho  m'  aighean  ! 


LABOUR  265 


HO   HOILIGEAN,    HO   MY   HEIFERS 

My  treasure  thou,  and  thou  art  of  the  sea  kine. 

Red  eared,  notch  eared,  high  horned  ; 

Urine  was  sprinkled  on  the  rump  of  thy  grandsire. 

And  thou  shalt  not  win  from  me  on  Monday  nor  Saturday. 

Ho  hoiligean,  ho  my  heifers  ! 

Ho  hoihgean,  ho  my  heifers  ! 

Ho  hoiligean,  ho  my  heifers  ! 

My  kindly  kine  on  each  side  of  the  stream. 

My  treasure  thou,  and  thou  art  of  the  land  kine, 
Thou  wilt  give  me  milk  produce,  thou  wilt  give  me  dainty  ; 
Thou  wilt  give  me  milk  from  the  top  of  the  club-moss, 
And  not  the  grey  water  of  the  sand-drift. 
Ho  hoiligean,  ho  my  heifers  ! 

My  treasure  thou,  and  thou  art  of  the  workUs  kine, 
Thou  wilt  give  me  milk  from  the  heather  tops; 
Not  grey  milk  of  the  taste  of  the  rowan  berries, 
But  honey  milk  and  white  as  the  sea-gull. 
Ho  hoiligean,  ho  my  heifers ! 

The  melodious  Bride  will  give  thee  offspring  and  young. 
The  lovely  Mary  will  give  thee  colour  to  cover  thee. 
The  lustrous  Michael  will  give  thee  a  star  to  guide  thee. 
And  Christ  Jesu  will  give  thee  peace  and  joy. 
Ho  hoiligean.  ho  my  heifers  ! 


266  OIBRE 


HO   M'   AGHAN!  [9?] 

IDHCHE  sin  bha  ''in  Buachaill  a  niuigh 
Cha  deaclia  buarach  air  boin, 
Cha  deacha  geum  a  beul  laoigh, 
Caoineadh  Buachaill  a  chruidh, 

Caoineadh  Buachaill  a  chruidh. 

Ho  m'  aghan !  ho  m'  aghan  ! 
Ho  m"'  aghan  !  m'  aghan  gaoil ! 
Chridheag  cliridh,  choir,  ghradhaich, 
Air  sgath  an  Ard  Righ  gabh  ri  d'  laogh. 


Oidhche  sin  bha  "m  Buachaill  air  chall, 
Fhuaradh  anns  an  Teampull  e. 
Righ  na  gile  thighinn  a  nail ! 
Righ  na  greine  nuas  a  neamh  ! 

Righ  na  greine  nuas  a  neamh ! 


LABOUR  267 


HO,    MY   HEIFER! 

The  night  the  Herdsman  was  out 

No  shackle  went  on  a  cow, 

Lowing  ceased  not  from  the  mouth  of  calf 

Wailing  the  Herdsman  of  the  flock, 

Wailing  the  Herdsman  of  the  flock. 

Ho  my  heifer !   ho  my  heifer  ! 

Ho  my  heifer !   my  heifer  beloved  ! 

My  heartling  heart,  kind,  fond, 

For  the  sake  of  the  High  King  take  to  thy  calf. 

The  night  the  Herdsman  was  missing, 
In  the  Temple  He  was  found. 
The  King  of  the  moon  to  come  hither ! 
The  King  of  the  sun  down  from  heaven  ! 
King  of  the  sun  down  from  heaven  ! 


268 


OIBRE 


THOIR   AM   BAINNE 


[98] 


HOIR  am  bainne,  bho  dhonn, 
Ce  'n  conn  ma  'n  ceillinn  ? 
Laogh  na  ba  ud  braigh  na  beinge, 
'S  laogh  mo  ghraidh-sa  air  graisich  eile. 
O  !  ho  !  graisich  eile. 

Thoir  am  bainne,  bho  dhonn, 
Thoir  am  bainne,  bho  dhonn, 
Thoir  am  bainne,  bho  dhonn, 
Trom  sleilleach. 


Ach  gheobh  mo  ghaol-sa  laoighean  cais-fhionn. 
Is  buarach  caon  a  theid  caomh  ma  casan  ; 
Cha  bhuarach  gaoisid,  fraoich,  no  asgairt, 
Ach  buarach  dhaor  a  bheir  daoin  a  Sasgunn. 
O  !  ho  !  a  Sasgunn. 

'S  gheobh  mo  righinn-sa  finn  na  maise 
Buarach  min  a  theid  sliom  ma  casan  ; 
Cha  bhuarach  cioba,  lioin,  no  asgairt, 
Ach  buarach  shiod  thig  a  nios  a  Sasgunn. 
O  !  ho  !  a  Sasgunn. 


'S  gheobh  mo  chiall-sa  fiar  is  fasga, 
'S  gheobh  i  aonach,  fraoch,  is  machair, 
'S  gheobh  i  mislean,  ciob,  is  fasbhuain, 
'S  gheobh  i  am  fion  thig  'o  shian  nan  cas-bheann. 
O  !  ho  !  nan  cas-bheann. 


LABOUR  269 


GIVE   THY   MILK 

Give  thy  milk,  brown  cow, 
For  what  reason  should  I  conceal  ? 
The  [skin  of  the]  calf  of  yonder  cow  on  the  partition, 
While  the  calf  of  my  love  is  on  another  grange. 
Oh  !  ho  !  another  grange. 

Give  thy  milk,  brown  cow, 

Give  thy  milk,  brown  cow. 

Give  thy  milk,  brown  cow. 

Heavily  flowing. 

My  beloved  shall  get  white-bellied  calves, 
And  a  fetter  fine  that  shall  go  kindly  round  hur  legs  ; 
No  fetter  of  hair,  nor  of  heather,  nor  of  lint  refuse, 
But  a  dear  fetter  that  men  bring  from  Saxon  land. 
Oh  !  ho  !  from  Saxon  land. 

And  my  queen  maiden  of  beauty  shall  get 
A  fetter  smooth  to  go  softly  round  her  legs ; 
No  fetter  of  cord,  nor  of  lint,  nor  lint  refuse. 
But  a  fetter  of  silk  up  from  Saxon  land. 
Oh  !  ho  !  from  Saxon  land. 

My  beloved  shall  get  grass  and  shelter. 
She  shall  get  hill,  heath,  and  plain, 
She  shall  get  meadow-grass,  club-rush,  and  stubble. 
And  she  shall  get  the  wine  that  comes  from  the  elements  of 
the  steep  bens. 
Oh  !  ho  !  the  steep  bens. 


270 


OIBRE 


CRONAN   BLEOGHAN      [P9] 

HIG,  a  Mhuire,  's  bligh  a  bho, 
Thig,  a  Bhride,  's  comraig  i, 
rhig,  a  Chaluim-chille  chaoimh, 
'S  iadh  do  dha  laimh  mu  m'  bhoin. 
Ho  m'  aghan,  ho  m'  agh  gaoil, 
Ho  m'  aghan,  ho  m'  agh  gaoil. 
Ho  m'  aghan,  ho  m'  agh  gaoil, 
M'  aghan  cri,  coir,  gradhach, 

An  sgath  an  Ard  Righ  gabh  ri  d'  laogh. 


Thig,  a  Mhuire,  dh'  fliios  mo  bho, 
Thig,  a  Bhride  mhor  na  loin, 
Thig,  a  bhanachaig  losda  Criosda, 
'S  cur  do  lamh  a  nios  fo  m'  bhoin. 
Ho  m'  aghan,  ho  m'  agh  gaoil. 

Bo  lurach  dhubh,  bo  na  h-airidh. 
Bo  a  bha-theach,  mathair  laogh, 
Luban  sioniain  air  crodh  na  tire, 
Buarach  shiod  air  m'  aighean  gaoil. 
Ho  m'  aghan,  ho  m'  agh  gaoil. 


Mo  bho  dhubh,  mo  bho  dhubh, 
Is  ionann  galar  dhomh-s''  is  dhuit. 
Thus  a  caoidh  do  luran  laoigh, 
Mise  mo  mhac  gaoil  fo  'n  mhuir, 
M'aon  mhac  gaoil  fo  'u  mhuir. 


LABOUR  271 


MILKING   SONG 

Come,  Mary,  and  milk  my  cow. 
Come,  Bride,  and  encompass  her. 
Come,  Columba  the  benign. 

And  twine  thine  arms  around  my  cow. 
Ho  my  heifer,  ho  my  gentle  heifer, 
Ho  my  heifer,  ho  my  gentle  heifer. 
Ho  my  heifer,  ho  my  gentle  heifer. 
My  heifer  dear,  generous  and  kind, 

VoT  the  sake  of  the  Higii  King  take  to  thy  calf. 

Come,  Mary  V'irgin,  to  my  cow. 
Come,  great  Bride,  the  beauteous. 
Come,  thou  milkmaid  of  Jesus  Christ, 
And  place  thine  arms  beneath  my  cow. 
Ho  my  heifer,  ho  my  gentle  heifer. 

Lovely  black  cow,  pride  of  the  shieling. 
First  cow  of  the  byre,  choice  mother  of  calves. 
Wisps  of  straw  round  the  cows  of  the  townland, 
A  shackle  of  silk  on  my  heifer  beloved. 
Ho  my  heifer,  ho  my  gentle  heifer. 

My  black  cow,  my  black  cow, 
A  like  sorrow  afflicts  me  and  thee. 
Thou  grieving  for  thy  lovely  calf, 
I  for  my  beloved  son  under  the  sea. 
My  beloved  only  son  under  the  sea. 


272 


OIBRE 


BEANNACHADH   BUACHAILLEACHD    [loo] 


Being  a  pastoral  people,  the  Highlanders  possess  much  pastoral  poetry.  The 
greater  part  of  this  is  secular  with  fragments  of  sacred  poetry  interspersed.  The 
herding  runes  are  examples  of  these  purely  pastoral  poems.  They  are  sung  by 
the  people  as  they  send  their  flocljs  to  the  pastures,  or  tend  them  on  the  hills, 
glens,  or  plains.  The  customs  vary  in  details  in  different  districts,  but  every- 
where is  the  simple  belief  that  the  King  of  shepherds  watches  over  men  and 
flocks  now  as  of  old — '  the  same  yesterday,  to-day,  and  for  ever.' 

When  a  man  has  taken  his  herd  to  the  pasture  in  the  morning,  and  has  got  a 
knoll  between  himself  and  them,  he  bids_  them  a  tender  adieu,  waving  his  hand, 
perhaps  both  hands,  towards  them,  saying:  — 


'  Buachailleachd  Bride  dh'  an  tan, 
Buan  is  slan  dh'  an  till  sibh. 

•  Munachas  Mhuire  Mhathar  dhuibh, 
Luth  is  Ian  gun  till  sibh. 


The  herding  of  Bride  to  the  kine. 
Whole  and  well  may  you  return. 

The  prosperity  of  Mary  Mother  be  yours. 
Active  and  full  may  you  return. 


OMRAIG  Dhe  is  Dliomhnuich  dhuibh. 
Comraig  Chriosd  a  chomhnuidh  dhuibh, 
Comraig  Charmaig  's  Chaluim-chille, 
Comraig  Chairbre,  falbh  's  a  tilleadh. 
Is  comraig  Airighil  oirghil  oirbh, 
Comraig  Airighil  oirghil  oirbh. 

Comraig  Bhride  mhuime  dhuibh, 
Comraig  Mhoire  bhuidhe  dhuibh, 
losa  Criosda,  Mac  na  sithe, 
Righ  nan  righre,  muir  is  tire. 
Is  Spioraid  siochaint,  suthainn,  dhuibh, 
Spioraid  siochaint,  suthainn,  dhuibh. 


LABOUR 


273 


HERDING   BLESSING 

'  Curaraig Chalura-chille  ma'r  casaibh.      The  safeguard  of  Columba  round  your  feet, 
Gu  mu  slan  gun  till  sibh  dachaidh.        Whole  be  your  return  home. 


'  Micheal  rain-gheal  righ  nan  aigheal 
D'ur  dion,  's  d"ur  gleidheadh's  d'ur 
comhnadh. 

'  Coraraig  Dhe  is  Dhomhnach  dhuibh 
Gum  faic  mise  no  rao  chroilean  sibli. 
'  Cobhair  Choibhi  dhuibh. 


Be  the  bright  Michael  king  of  the  angels 
Protecting,     and      keeping,     and     saving 
you. 

The  guarding  of  God  and  the  Lord  be  yours 
Till  I  or  mine  shall  see  you  again. 
The  help  of  Coivi  to  you. 


'  Siubhal  coire,  siubhal  coiUe, 
Siubhal  comhnaird  fada  sola, 
Buachailleachd  mhin  na  Moire 
Bhith  mu'r  cinn  's  niu'r  com  's  rau'r 
cobhair.' 


Travelling  coire,  travelling  cop.se. 
Travelling  meads  long  and  grassy. 
The  lierding  of  the  fair  Mary 
Be  about  your  head,  your  body,  and  aiding 
you. 

When  these  patriarchal  benedictions  are  intoned  or  chanted,  and  the  music  floats 
over  moor  and  loch,  the  effect  is  charming  to  the  ear  of  the  hstener. 


The  keeping  of  God  and  the  Lord  on  you. 
The  keeping  of  Christ  always  on  you. 
The  keeping  of  Carmac  and  of  Columba  on  you, 
The  keeping  of  Cairbre  on  you  going  and  coming, 
And  the  keeping  of  Ariel  the  gold-bright  on  you. 
The  king  of  Ariel  the  gold-bright  on  you. 


The  keeping  of  Bride  the  foster-mother  on  you, 
The  keeping  of  Mary  the  yellow-haired  on  you, 
Of  Christ  Jesus,  the  Son  of  peace. 
The  King  of  kings,  land  and  sea. 
And  the  peace-giving  Spirit,  everlasting,  be  yours. 
The  peace-giving  Spirit,  everlasting,  be  yours. 


274 


OIBRE 


BEANNACHADH   BUACHAILLEACHD    [loi] 


UIRIDH  mi  an  ni  seo  romham. 
Mar  a  dli'  orduich  Righ  an  domhan, 
Bride  ''g  an  gleidheadh,  V  an  coimhead,  's  'g  an  comhnadh, 
Air  bheann,  air  ghleann,  air  chomhnard, 

Bride  'g   an   gleidheadh,    'g   an  coimhead,  's  'g  an 

comhnadii. 
Air  bheann,  air  ghleann,  air  chomhnard. 

Eirich,  a  Bhride  mhin-gheal, 
Glac  do  lion,  do  chir,  agus  V  fholt, 
Bho  rinn  thu  daibh  eolas  amhra, 
'G  an  cumail  bho  chall  is  bho  lochd, 

Bho  rinn  thu  daibh  eolas  amhra, 

'G  an  cumail  bho  chall  is  bho  lochd. 

Bho  chreag,  bho  chathan,  bho  allt, 

Bho  chadha  cam,  bho  mhille  sluic, 

Bho  shaighde  reang  nam  ban  seanga  sith, 

Bho  chridhe  mhi-ruin,  bho  shuil  an  uilc, 

Bho  shaighde  reang  nam  ban  seanga  sith, 
Bho  chridhe  mhi-ruin,  bho  shuil  an  uilc. 


Mhoire  Mhathair,  cuallaich  an  t-al  gu  leir, 
Bhride  nam  basa  mine,  dion  domh  mo  spreidh, 
Chaluim  chaoimh,  a  naoimh  nan  ioma  buadh, 
Comraig  dhotnh  crodh  an  ail,  bairig  dhonih  buar, 
Chaluim  chaoimh,  a  naoimh  nan  ioma  buadh, 
Comraig  dhomh  crodh  an  ail,  bairig  dhomh  buar. 


LABOUR  275 


HERDING   BLESSING 

I  WILL  place  this  flock  before  iiie, 

As  was  ordained  of  the  King  of  the  world. 

Bride  to  keep  them,  to  watch  them,  to  tend  them, 

On  ben,  on  glen,  on  plain. 

Bride  to  keep  them,  to  watch  them,  to  tend  them, 

On  ben,  on  glen,  on  plain. 

Arise,  thou  Bride  the  gentle,  the  fair, 

Take  thou  thy  lint,  thy  comb,  and  thv  hair. 

Since  thou  to  them  madest  the  noble  charm. 

To  keep  them  from  straying,  to  save  them  from  harm. 
Since  thou  to  them  madest  the  noble  charm. 
To  keep  them  from  straying,  to  save  them  from  harm. 

From  rocks,  from  drifts,  from  streams, 

From  crooked  passes,  from  destructive  pits. 

From  the  straight  arrows  of  the  slender  ban-shee. 

From  the  heart  of  envy,  from  the  eye  of  evil. 

From  the  straight  arrows  of  the  slender  ban-shee. 
From  the  heart  of  envy,  from  the  eye  of  evil. 

Mary  Mother,  tend  thou  the  offspring  all. 
Bride  of  the  fair  palms,  guard  thou  my  flocks, 
Kindly  Columba,  thou  saint  of  many  powers. 
Encompass  thou  the  breeding  cows,  bestow  on  me  herds, 
Kindly  Columba,  thou  saint  of  many  powers. 
Encompass    thou    the    breeding    cows,    bestow    on    me 
herds. 


276  OIBRE 


BEANNACHADH   BUACHAILLEACHD      [102] 

lUBHAL  beinne,  siubhal  baile, 
Siubhal  featha  fada,  farsuinn, 
Buachailleachd  Mhic  De  mu'r  casaibh, 
Buan  is  reidh  gun  teid  sibh  dachaidh, 
Buachailleachd  Mhic  De  muV  casaibh, 
Buan  is  reidh  gun  teid  sibh  dachaidh. 

Comraig  Charmaig  is  Chaluim-chille 
Bhith  d'  ar  tearmad  a  falbli  's  a  tilleadh, 
Agus  banachaig  nam  basa  mine, 
Bride  nan  or  chiabh  donn, 

Agus  banachaig  nam  basa  mine, 

Bride  nan  or  chiabh  donn. 


LABOUR  277 


HERDING   BLESSING 

Travelling  moorland,  travelling  townland, 

Travelling  mossland  long  and  wide. 

Be  the  herding  of  God  the  Son  about  your  feet, 

Safe  and  whole  may  ye  home  return. 

Be  the  herding  of  God  the  Son  about  your  feet, 
Safe  and  whole  may  ye  home  return. 

The  sanctuary  of  Carmac  and  of  Columba 
Be  protecting  vou  going  and  coming. 
And  of  the  milkmaid  of  the  soft  palms. 
Bride  of  the  clustering  hair  golden  brown. 
And  of  the  milkmaid  of  the  soft  palms, 
Bride  of  the  clusterino- hair  golden  brown. 


S  2 


278 


OIBRE 


COMRAIG   NAM   BA  [los] 

LARAGAN  reidh,  fada,  farsuinn, 
Faileagan  feile  fo  V  casan, 
Cairdeas  Mhic  De  dh'  ar  toir  dhachaidh 
Gu  faiche  nam  fuaran, 
Faiche  nam  fuaran. 

Gum  bu  duinte  duibh  gach  slochd. 
Gum  bu  sumhail  duibh  gach  cnoc. 
Gum  bu  clumhaidh  duibh  gach  nochd, 
Am  fochar  nam  fuar-bheann, 
Fochar  nam  fuar-bheann. 


Comraig  Pheadail  agus  Phoil, 
Comraig  Sheumais  agus  Eoin, 
Comraig  Bhride  mhin  '.s  Mhuir  Oigh, 
Dh'  ar  comhlach  ''s  dh'  ar  cuallach, 
O  !  comraig  gach  aon  dh'  an  chomhl 
Dh'  ar  comhnadh  's  dh''  ar  cuanadh. 


LABOUR  279 


THE   PROTECTION    OF   THE    CATTLE 

Pastures  smooth,  long,  and  spreading, 
Grassy  meads  aneath  your  feet. 
The  friendship  of  God  the  Son  to  bring  you  home 
To  the  field  of  the  fountains, 
Field  of  the  fountains. 

Closed  be  every  pit  to  you. 
Smoothed  be  every  knoll  to  you. 
Cosy  every  exposure  to  you. 
Beside  the  cold  mountains. 

Beside  the  cold  mountains.       ' 

The  care  of  Peter  and  of  Paul, 

The  care  of  James  and  of  John, 

The  care  of  Bride  fair  and  of  Mary  Virgin, 

To  meet  you  and  to  tend  you. 
Oh  !  the  care  of  aU  the  band 
To  protect  you  and  to  strengthen  you. 


280 


OIBRE 


GLEIDHEADH   TREUID      [i04] 


UN  gleidheadh  Moire  min  an  ciob, 
Gun  gleidheadh  Bride  bith  an  ciob. 
Gun  gleidheadh  Calum-cille  an  ciob, 
Gun  gleidheadh  Maol-ribhe  an  ciob. 
Gun  gleidheadh  Carmag  an  ciob, 
O'n  mhi-chu  's  o^i  mharbh-chu. 


Gun  gleidheadh  Odhran  an  crodh. 
Gun  gleidheadh  Maodhan  an  crodh, 
Gun  gleidheadh  Donnan  an  crodh, 
Gun  gleidheadh  Moluag  an  crodh. 
Gun  gleidheadh  Maolruan  an  crodh, 
Am  boglach  's  an  crualach. 


Gun  gleidheadh  Spiorad  foir  an  treud. 
Gun  gleidheadh  Mac  Moir  Oigh  an  trend, 
Gun  gleidheadh  Ti  na  gloir  an  treud, 
Gun  gleidheadh  an  Teoir  an  treud, 
Bho  reubain  's  bho  mhearchall, 

Bho  reubain  's  bho  mhearchall. 


LABOUR  281 


GUARDING  THE   FLOCKS 

May  Mary  the  mild  keep  the  sheep, 
May  Bride  the  cahii  keep  the  sheep, 
May  Coluniba  keep  the  sheep, 
May  Maolruba  keep  the  sheep, 
May  Cai'mac  keep  the  sheep. 
From  the  fox  and  the  wolf. 

May  Oran  keep  the  kine. 
May  Modan  keep  the  kine. 
May  Donnan  keep  the  kine, 
May  Moluag  keep  the  kine. 
May  Maolruan  keep  the  kine, 
On  soft  land  and  hard  land. 

May  the  Spirit  of  peace  preserve  the  flocks. 
May  the  Son  of  Mary  Virgin  preserve  the  flocks, 
May  the  God  of  glory  preserve  the  flocks, 
May  the  Three  preserve  the  flocks. 
From  wounding  and  from  death-loss. 

From  wounding  and  from  death-loss. 


282 


OIBRE 


CRONAN   CUALLAICH 

N  crodh  an  diugh  a  dol  imirig, 
Hill-i-ruin  is  o  h-ug  o, 
Ho  ro  la  ill  o, 
Hill-i-ruin  is  o  h-ug  o, 
Dol  a  dh'  itheadh  feur  na  cille, 

Hill-i-ruin  is  o  h-ug  o, 
Am  buachaille  fein  ann  'g  an  iomain, 
Ho  ro  la  ill  o, 
Hill-i-ruin  is  o  h-ug  o, 
'G  an  cuallach,  'g  an  cuart,  V  an  tilleadh, 

Hill-i-ruin  is  o  h-ug  o, 
Bride  bhith-gheal  bhi  'g  am  blighinn, 

Hill-i-ruin  is  o  h-ug  o, 
Muire  mhin-gheal  bhi  'g  an  glidheadh, 

Hill-i-ruin  is  o  h-ug  o, 
'S  losa  Criosda  air  chinn  an  slighe, 
losa  Criosda  air  chinn  an  slighe. 
Hill-i-ruin  is  o  h-u£  o. 


[105] 


LABOUR  283 


A   HERDING   CROON 

The  cattle  are  to-day  going  a-flitting, 

Hlll-i-ruin  is  o  h-iig  o. 

Ho  ro  la  ill  o, 

riTll-i-riiin  is  o  h-iig  o, 
Going  to  eat  the  grass  of  the  burial-place, 

HlU-i-ruin  is  o  h-ug  o. 
Their  own  herdsman  there  to  tend  them, 

Ho  ro  la  ill  o, 

Hlll-i-ruin  is  o  h-Cig  o. 
Tending  them,  fending  them,  turning  them, 

Hlll-i-ruin  is  o  h-ug  o. 
Be  the  gentle  Bride  milking  them, 

Hlll-i-ruin  is  o  h-ug  o. 
Be  the  lovely  Mary  keeping  them, 

Hlll-i-ruin  is  o  h-iig  o. 
And  Jesu  Christ  at  the  end  of  their  journey, 
Jesu  Christ  at  the  end  of  their  journey. 

Hlll-i-ruin  is  o  h-fl'r  o. 


284 


OIBRE 


BEANNACHADH   GUIR 


[106] 


The  reciter  of  this  poem,  Donald  Maclean,  was  a  native  of  the  parish  of  Small 
Isles.  He  emigrated  with  many  others  to  Canada.  After  an  absence  of  many 
years  he  returned,  as  he  said,  '  Feuch  am  faighinn  larach  mo  dha  bhonn  a 
bhothan,  agus  leathad  mo  dha  shlinnein  a  dh'  uaigh  ann  am  fearann  mo 
dhuthchais  agiis  ann  an  uir  m'  aithriche ' — '  To  see  if  I  could  get  the  site  of 
my  two  soles  of  a  bothy  and  the  breadth  of  my  two  shoulders  of  a  grave  in  the 
land  of  my  lieredity  and  in  the  lair  of  ray  fathers.'  Not  having  obtained  these 
in  the  land  of  his  birth,  Donald  Maclean  returned  to  the  land  of  his  adoption. 

Maclean  heard  this  poem,  and  many  other  poems  and  tales,  in  Canada  from  a 
woman  called  '  Sorcha  Chlann  Radhail,'  Clara  Clanranald,  beside  whom  he  lived 
for  sixteen  years.  When  so  many  of  the  small  crofts  of  Uist  were  converted 
into  large  farms,  the  people  removed  and  not  absorbed  among  the  remaining 
crofters,  emigrated  to  Nova  Scotia,  Prince  Edward  Island,  and  Cape  Breton. 
Clara  Clanranald's  people  had  been  evicted  from  Ormacleit,  South  Uist.  She 
spoke  so  much  of  Uist  and  of  the  Clanranalds  that  she  came  to  be  known  by 
the  name  of  her  loved  chief. 

When  Donald  Maclean  left  Canada,  ten  or  twelve  years  ago,  Clara  was 
102  years  of  age.  She  was  still  active  and  industrious,  and  in  the  possession  of 
all  her  faculties,  and  of  all  her  love  for  '  the  old  land.'  When  Maclean  went  to 
bid  her  good-bye  she  took  his  hand  in  her  two  hands,  and  looking  him  full  in  the 
face  with  her  large  lustrous  blue  eyes  moist  with  tears,  said  : — 

'  Tha   thu  falbh  a  ghaoil  a  Dhomhnuill,  agus  Dia  mor  bhi  eadar  do  dha 


IRIDH  mi  nioch  maduinn  Luan, 

Gabhaidh  mi  mo  rann  's  mo  dhuan, 

Theid  mi  deiseil  le  mo  chuaich, 

Gu  nead  mo  chearc  le  beachd  na  buaidh. 


Cuiream  mo  lamh  thoisg  ri  m'  chich, 
Mo  lamh  dheas  ri  taic  mo  chridh, 
larram  gliocas  graidh  an  Ti, 
Ta  pailt  ail  agli,  an  al  's  an  iii. 

Duineam  mo  dha  shuil  air  ball. 
Mar  dhallan-da  ni  snagan  mall, 
Sineam  mo  lamh  chli  a  null 
Gu  nead  mo  ehirc  an  taobli  ud  thall. 


LABOUR  285 


HATCHING   BLESSING 

shiinnein.     Bu  hi  fein  an  deagh  nabaidh  agus  an  caraide  caorah.     Ma  's  a  h-e 
ugus  gun  ruig  thu  null  fearann  do  dhuthchais  agus  duthaich  do  bhreith,  agus 
gum   feuraair  thu  tilleadh   a   nail  dh'an  fhonn-sa  rithist,   tha   mise  cur  mar 
bhoid  agus  mar  bhriathar  ort,  agus  mar  naoi  riaraiche  nam  bana-sith,  thu  dhol  gu 
ruig  Cladh  Mhicheil  ann  an   Orraacleit,  an   TJibhist,  agus   thu  thoir  as  a   sin 
thugam-sa  deannan  beag  urach  a  churar  air  clar  mo  chridhe-sa  la  mo  bhais. 
'  Agus  Micheal  caorah-gheal,  cro-gheal,  cra-gheal, 
Ga  do  dhiona,  ga  do  chaorahna,  ga  do  charamh, 
Le  treuin  a  lairahe,  le  nimh  a  ghaise, 
Fo  sgaile  driUeanach  a  sgeith.' 
'  Thou  art  going  away,  beloved  Donald,  and  may  the  great  God  be  between 
thy  two  shoulders.     Thou  thyself  wert  the  good  neighbour  and  the  kind  friend. 
If  it  be  that  thou  reach  the  land  of  thy  heredity  and  the  country  of  thy  birth, 
and  that  thou  shouldst  have  to  come  back  again  to  the  land  of  thine  adoption, 
I  place  it  upon  thee  as  a  vow  and  as  a  charge,  and  as  the  nine  fulfilments  of  the 
fairy  women,  that  thou  go  to  the  burial-place  of  Michael  at  Ormacleit  in  Uist, 
and  bring  to  me  from  there  a  little  earth  that  shall  be  placed  upon  the  tablet  of 
my  heart  the  day  that  1  die. 

'  And  may  Michael  kind-white,  strong-white,  red-white. 
Preserve  thee,  protect  thee,  provide  for  thee. 
With  the  might  of  his  hand,  with  the  point  of  his  spear, 
Under  the  shade  of  his  shimmering  shield.' 

I  WILL  rise  early  on  the  morning  of  Monday, 

I  will  sing  my  rune  and  rhyme, 

I  will  go  sunwise  with  my  cog 

To  the  nest  of  my  hen  with  sure  intent. 

I  will  place  my  left  hand  to  my  breast. 
My  right  hand  to  my  heart, 
I  will  seek  the  loving  wisdom  of  Him 
Abundant  in  grace,  in  broods,  and  in  flocks. 

I  will  close  my  two  eyes  quickly. 
As  in  blind-man's  buff  moving  slowly  ; 
I  will  stretch  my  left  hand  over  thither 
To  the  nest  of  my  hen  on  yonder  side. 


286  OIBRE 


An  ceud  ugh  a  bheir  mi  m'  theann, 
Cuiream  tuathal  e  air  mo  cheann, 


Togam  mo  lamh  thoisg  an  suas, 
Sineam  i  gun  chlos  gu  luath, 
Togam  an  da  ugh  an  nuas, 
Bithidh  an  uair  sin  tri  's  a  chuaich. 

Sineam  mo  lamh  dheas  a  ris, 
Togam  leath  's  a  ghreis  a  tri, 
larram  riaghladh  air  an  Righ, 
Bithidh,  mo  riar,  a  sia  's  an  linn. 

Lamh  mo  thoisg  an  dara  h-uair, 
Togam  ceithir  leath  an  nuas, 
An  ainm  Chriosda  Righ  nam  buadh, 
Bithidh  an  uair  sin  deich  's  a  chuaich. 

An  dorn  deas  is  treasa  coir, 
Togam  leis  a  dha  fo  m'  mheoir, 
Bithidh  aig  sgur  mo  ghur  gun  sgod, 
Fo  uchd  na  circe  brice  moir. 

Cuiream  suidhe  air  an  da  cheann. 
Is  mi  mar  bhalbhan  balbh  's  an  am. 
An  ainm  Chruithcar  mhuir  is  bheann, 
An  ainm  gach  naoimh  is  ostail  ann. 

An  ainm  Thrianailt  uile  naoimh, 
An  ainm  Chalum-chille  chaoimh, 
Cuiream  iad  fo  chirc  Di-ardaoin. 
Thig  an  t-alach  aigh  Di-aoin. 


LABOUR  287 

The  first  egg  which  I  shall  bring  near  me, 
I  will  put  it  withershins  round  my  head. 


I  will  raise  my  left  hand  on  high, 
I  wiU  stretch  it  without  halt  quickly, 
I  will  lift  the  two  eggs  down  hither. 
There  shall  be  then  three  in  the  cog. 

I  will  stretch  my  right  hand  again, 

I  will  lift  with  it  at  the  time  three, 

I  will  seek  ruling  from  the  King, 

Then  verily  there  shall  be  sis  in  the  clutch. 

I  will  raise  my  left  hand  the  second  time, 
I  will  lift  four  with  it  down, 
In  name  of  Christ,  King  of  power. 
There  shall  then  be  ten  in  the  cog. 

The  right  fist  of  strongest  claim, 
I  will  lift  with  it  two  in  my  fingers. 
Thus  at  ceasing  my  brood  will  be  complete. 
Beneath  the  breast  of  the  speckled  big  hen. 

I  will  put  soot  on  their  two  ends. 
And  I  dumb  as  the  dumb  the  while. 
In  name  of  Creator  of  sea  and  hill. 
In  name  of  saints  and  apostles  all. 

In  name  of  the  most  Holy  Trinity, 

In  name  of  Columba  kindly, 

I  will  set  the  eggs  on  Thursday, 

The  gladsome  brood  will  come  on  Friday. 


288 


OIBRE 


COMHARRACHADH  NAN   UAN 


[107] 


The  marking  of  the  lambs  is  done  on  Thursday,  being  St  Coluraba's  Day.  Upon 
no  account  would  the  people  mark  their  lambs  on  Friday,  or  in  any  manner  draw 
blood  on  that  day.     Nor  till  lately  wovdd  they  use  iron  in  any  form  on  Friday. 

A  blacksmith  in  Benbecula,  a  Protestant,  an  excellent  man  and  an  admirable 
tradesman,  never  opened  his  smithy  on  Friday.  He  maintained  that  'that  was 
the  least  he  could  do  to  honour  his  Master. ' 

When  the  lambs  are  marked,  the  people  collect  the  bits  taken  out  of  their  ears, 
and  carefully  bury  them  beyond  the  reach  of  beast  or  bird.  They  say  that  a  plant, 
which  they  call  '  gearradh-chluasach,'  literally  ear-cuts,  ear-clips,  grows  from 
them.  This  plant  is  generally  found  growing  where  a  carcase  has  been  bui-ied, 
and  when  ripe,  it  is  cut,  tied  up  in  a  bunch,  and  suspended  from  the  'casan 
ceanghail,'  couple  above  the  door  of  the  lamb-cot,  and  dedicated  to 


'  Moire  mhin-gheal  nan  grasa  buan. 
Air  shealbh  chaorach  air  ghaol  uan.' 


The  fair-white  Mary  of  lasting  graces. 
For  luck  of  sheep  and  love  of  lambs. 


The  marks  made  on  the  ears  of  sheep  and  lambs  are  varied  and 
descriptive  in   name,  as  : — '  barr,'  '  beum,'   '  cluigean,'  '  cliopan,' 


IDH  mo  sgiaii  ur,  geur,  glan,  gun  mheirg, 

Mo  bhreacaii  fo  ni'  ghliin  le  mo  luiiich  dheirg, 
Cuiream  deiseil  mo  chleibh  an  ceud  blieum  gu  sealbli, 
An  ath  fhear  na  dheigh  leis  a  ghreiii  mar  ni  falbh. 

Uan  firionn  gun  ghaoid,  air  aon  dath,  gun  chearb, 
Leig  a  mach  ris  an  raon,  fhuil  chraobhach  na  tearb, 
Ma  mhaireas  a  chraobh  air  an  fhraoch  le  barr  dearg, 
Bith  mo  .shealbhan  gun  ghaoid  fad  's  nach  caochail 
mi  'n  t-ainm. 


An  Triuir  ta  shuas  an  Cathair  nam  buadh, 
Bhi  buachailleachd  mo  threuid  is  mo  bhuair, 
'G  an  iomachair  ri  teas,  ri  gaillinn  's  ri  fuachd, 
Le  beannachd  nam  buadh  'g  an  saodadh  a  nuas 
Bho  'n  tulaich  ud  shuas  gu  airidh. 


LABOUR  289 


MARKING   THE   LAMBS 

'cliopadh,'  'crocan,'  'corran,'  'duile,'  'meaglilan,'  'meangan,'  'sgolta,'  'slios,' 
'snathad,'  '  sidag,'  'toU.'  These  marks  and  their  modifications  are  said  to 
number  over  250  in  the  island  of  Benbecula,  in  the  island  of  North  Uist  over 
480,  and  in  the  island  of  South  Uist  over  500.  The  people  know  all  these  marks 
and  modifications  at  a  glance. 

When  a  man  marries,  it  is  considered  a  good  omen  of  the  union  when  the 
marks  on  his  own  sheep  and  those  on  the  sheep  brought  him  by  his  wife  are 
nearly  alike,  and  the  necessary  change  easily  effected. 

'  lARBATAS  NA  CAOIRE  BIGE.  THE  REUUEST  OF  THE  LITTLE  SHEEP. 

Na  lom  mo  cheann.  Do  not  clip  my  head, 

'S  na  loisg  mo  chnarahan.'  And  do  not  burn  my  bones. 

The  smaU  native  sheep  have  a  long  tuft  of  wool  called  '  sguman  '  coming  down 
the  face.  They  are  hardy,  picturesque  little  animals,  almost  wholly  free  from 
the  innumerable  diseases  which  the  larger  but  softer  breeds  of  sheep  have 
brought  in  their  train.  The  sheep  is  regarded  with  a  veneration  which  is  not 
extended  to  the  cow  or  other  animals. 

My  knife  will  be  new,  keen,  clean,  without  stain. 

My  plaid  beneath  my  knee  with  my  red  robe, 

I  will  put  sunwise  round  my  breast  the  first  cut  for  luck, 

The  next  one  after  that  with  the  sun  as  it  moves. 

A  male  lamb  without  blemish,  of  one  colour,  without  defect, 
Allow  thou  out  on  the  plain,  nor  his  flowing  blood  check. 
If  the  froth  remains  on  the  heather  with  red  top. 
My  flock  will  be  without  flaw  as  long  as  I  change  not  the 
name. 

The  Three  who  are  above  in  the  City  of  glory, 
Be  shepherding  my  flock  and  my  kine. 
Tending  them  duly  in  heat,  in  storm,  and  in  cold. 
With  the  blessing  of  power  driving  them  down 
From  yonder  height  to  the  sheiling  fold. 

T 


290  OIBRE 

Ainm  Airil  is  ailne  snuadh, 
Ainm  Ghabril  fadh  an  Uairi, 
Ainm  Raphail  flath  nam  buadh, 
'G  an  cuartach  is  'g  an  tearnadh. 

Ainm  Mhuiril  is  Mhuire  Oigh, 
Ainm  Plieadail  agus  Phoil, 
Ainm  Sheumais  agus  Eoin, 
Gach  aingheal  's  ostal  air  an  toir, 
''G  an  gleidheadh  beo  le  'n  alach, 

'G  an  gleidheadh  beo  le  'n  alach. 


LABOUR  291 

The  name  of  Ariel  of  beauteous  bloom, 
The  name  of  Gabriel  herald  of  the  Lamb, 
The  name  of  Raphael  prince  of  power. 
Surrounding  them  and  saving  them. 

The  name  of  Muriel  and  of  Mary  Virgin, 
The  name  of  Peter  and  of  Paul, 
The  name  of  James  and  of  John, 
Each  angel  and  apostle  on  their  track. 
Keeping  them  alive  and  their  progeny, 

Keeping  them  alive  and  their  progeny. 


292 


OIBRE 


AM  BEANNACHD  LOMBAIDH    [los] 

When  a  man  has  shorn  a  sheep  and  has  set 

ALBH  lom  's  thig  molach, 
Beir  am  boirionn  Bealltain, 
Bride  mhin  a  bhi  dha  d'  chonaill. 
Moire  gheal  dha  f  aurais, 

Moire  gheal  dha  f  aurais. 

Micheal  mil  a  bhi  dha  d'  dhion 
Bho  'n  mhi-chu  is  bho  'n  an-chu, 
Bho  'n  mhac-tir  's  bho  'n  mhadhan  stig, 
'S  bho  ianaibh  ineach  call-ghob, 
Bho  ianaibh  ineach  cam-shob. 


LABOUR  293 


THE   CLIPPING   BLESSING 

it  free,  he  waves  his  hand  after  it  and  says  :  — 

Go  shorn  and  come  woolly. 
Bear  the  Beltane  female  lamb, 
Be  the  lovely  Bride  thee  endowing, 
And  the  fair  Mary  thee  sustaining. 
The  fair  Mary  sustaining  thee. 

Michael  the  chief  be  shielding  thee 
From  the  evil  dog  and  from  the  fox. 
From  the  wolf  and  from  the  sly  bear, 
And  from  the  taloned  birds  of  destructive  bills, 
From  the  taloned  birds  of  hooked  bills. 


294 


OIBRE 


DUAN   DEILBH 


[109] 


During  the  winter  months  the  women  of  Highland  households  are  up  late  and 
early  at  '  calanas ' — this  comprehensive  term  embracing  the  whole  process  of 
wool-working  from  the  raw  material  to  the  finished  cloth.  The  process  is  an 
important  factor  in  the  internal  economy  of  a  Highland  family.  The  industry 
of  these  women  is  wonderful,  performed  lovingly,  uncomplainingly,  day  after 
day,  year  after  year,  till  the  sands  of  life  run  down.  The  life  in  a  Highland 
home  of  the  crofter  class  is  well  described  in  the  following  lines  : — 


'  Air  oidhche  fhada  gheamhraidh 
Theid  teanndadh  ri  gniamh, 
A  toir  eolas  do  chloinn 
Bith  an  seann  duine  liath. 
An  nighean  a  cardadh, 
A  mhathair  a  sniamh. 
An  t-iasgair  le  a  shnathaid 
A  caramh  a  lian.' 


In  the  long  winter  night 
AU  are  engaged. 
Teaching  the  young 
Is  the  grey-haired  sage. 
The  daughter  at  her  carding. 
The  mother  at  her  wheel, 
While  the  fisher  mends  his  net 
With  his  needle  and  his  reel. 


'  Calanas '  is  an  interesting  process.  The  wool  is  carefully  sorted  and  the 
coarser  parts  put  aside.  It  is  then  washed  and  laid  out  to  dry,  and  again 
examined  and  teased,  and  aU  lumps  and  refuse  taken  out. 

If  the  wool  is  meant  to  be  made  into  very  fine  cloth,  it  is  drawn  on  combs  of 
specially  long  teeth ;  if  into  ordinary  cloth,  it  is  carded  on  the  cards  without 
going  through  the  combs.  After  carding,  the  wool  is  made  into  '  rolagan,' 
rowans,  and  spun  into  thread,  which  is  arranged  into  hanks.  At  this  stage  the 
thread  is  generally  dyed,  although  occasionally  the  wool  is  dyed  after  the 
teasing  process  and  before  being  carded.  The  work  of  dyeing 
requires  much  care  and  knowledge  and  practical  skill.  It  is 
done  with  native  plants  gathered  with  patient  care  from  the 
rocks  and  hills,  moors  and  fields  and  lakes,  and  with  certain 
earths.     When  it  is  considered  that  a  thorough  knowledge  of 

AORN  nam  buadh. 

Gu  deilbh  's  gu  luadh, 

Bidh  ceud  gu  leth  dual 

Ri  aireamh. 

Snath  gorm  gu  math  caol, 
Dha  gheala  ri  a  thaobh, 
Agus  sgarlaid  ri  taobh 
A  mhadair. 


LABOUR  295 


THE   CHANT   OF   THE   WARPING 

plants  is  necessary,  their  locality,  their  colouring  properties,  whether  of  root, 
stem,  or  leaf,  and  the  stage  of  growth  or  decay,  it  will  be  understood  that  those 
who  use  them  need  much  intelligence  AH  Highland  women  are  practical 
dyers,  some  more  skilful  than  others.  From  infancy  they  are  trained  in 
'  calanas,'  and  in  plants  and  dyeing  ;  the  whole  clothing,  including  the  blankets, 
of  the  household  being  dependent  upon  their  skill  and  industry.  Are  there  any 
other  women  in  any  class  who  can  show  such  widespread  skill  and  intelligence 
as  these  Highland  women  show  in  wool-working  and  dyeing  operations  ? 
Home-made  tartans  and  other  fabrics,  made  many  generations,  sometimes 
centuries,  ago,  are  not  only  wonderfully  fine  in  texture,  but  all  the  different 
colours  are  remarkably  bright  and  beautiful. 

The  Celts  must  have  had  an  eye  for  colour  in  very  early  times.  The  Book 
of  Kells  is  said  by  experts  to  be  the  most  beautiful  illuminated  manuscript  in  the 
world.  It  is  believed  to  have  been  written  in  the  Columban  monastery  of  lona, 
and  to  have  escaped  the  Norse  destruction  of  mss.  and  been  carried  to  the 
Columban  monastery  of  KeUs.  Not  only  are  the  forms  of  the  initial  letters  in 
the  MS.  marvellously  intricate  and  artistic,  but  the  different  pigments  used  in 
colouring  are  still  bright  and  beautiful  and  fresh,  while  the  colouring  of  copies 
made  during  this  century  is  already  sickly  and  faded. 

The  pattern  of  the  tartan  or  other  cloth  to  be  woven  is  first  designed  on  a 
small  piece  of  wood,  the  thread  being  placed  on  the  wood  according  to  the 
design  proposed.  This  is  called  '  suidheachadh,'  setting.  It  is  a  work  that 
requires  patient  care  and  skill  in  order  to  bring  out  the  pattern  correctly. 

The  Chant  of  the  Warping  is  feehngly  intoned  by  the  women  in  warping  the 
web.  When  a  word  or  a  phrase  has  struck  their  minds,  they  stop  singing  in 
order  to  emphasise  the  sentiment  in  a  word  or  a  phrase  of  their  own,  beseeching 
Mary's  beloved  Son  to  give  them  strength  to  observe  His  laws.  These  pious 
interjections  and  momentary  stoppages  may  not  add  to  the  beauty  of  the 
singing,  but  they  do  to  the  picturesqueness. 

Thursday  of  beneficence, 
For  warping  and  waulking, 
An  hundred  and  fifty  strands  there  shall  be 
To  number. 

Blue  thread,  very  fine. 
Two  of  white  by  its  side, 
And  scarlet  by  the  side 
Of  the  madder. 


296  OIBRE 

Bidh  mo  dheilbh  gu  math  reidh, 
Thoir  do  beannachd  dhomh,  Dhe, 
Is  do  gach  uile  fo  m'  chleith 
'S  an  fhardaich. 

A  Mhicheil,  aingil  nam  buadh, 
A  Mhoire  mhin-ghil  tha  shuas, 
A  Chriosd,  a  Bhuachaill  an  t-sluagh. 
Dean  bhur  beannachd  bi-bhiian 
A  bhairig. 

Do  gach  neach  laigheas  sios, 
An  ainni  Athar  is  Chriosd, 
Agus  Spiorad  na  siochaint 
Ghrasmhor. 

Crath  a  nuas  oirnn  mar  dhriuchd, 
Gliocas  caon  na  ban  chiiiin, 
Nach  do  dhibir  riamh  iiil 
An  Ard  Righ. 

Cum  air  falbh  gach  droch  shuil, 
Gach  uile  mhuinntir  droch  ruin, 
Coisrig  cur  agus  dluth 
Gach  snathla. 

Cur  do  ghairdean  mu  'n  cuairt. 
Air  gach  te  bhios  ga  luadh, 
Agus  dean  a  tearmad  aig  uair 
A  saruich. 

Thoir  domh  subhailcean  mor, 
Mar  bh'  aig  Muire  ri  a  lo, 
Chum  's  gun  sealbhaich  mi  gloir 
An  Ard  Righ. 


LABOUR  297 

My  warp  shall  be  very  even. 
Give  to  me  Thy  blessing,  O  God, 
And  to  all  who  are  beneath  my  roof 
In  the  dwelling. 

Michael,  thou  angel  of  power, 
Mary  fair,  who  art  above, 
Christ,  Thou  Shepherd  of  the  people. 
Do  ye  your  eternal  blessing 
Bestow 

On  each  one  who  shall  lie  down. 
In  name  of  the  Father  and  of  Christ, 
And  of  the  Spirit  of  peacefulness. 
And  of  grace. 

Sprinkle  down  on  us  like  dew 
The  gracious  wisdom  of  the  mild  woman. 
Who  neglected  never  the  guidance 
Of  the  High  King. 

Ward  away  every  evil  eye. 
And  all  people  of  evil  wishes. 
Consecrate  the  woof  and  the  warp 
Of  every  thread. 

Place  Thou  Thine  arm  around 
Each  woman  who  shall  be  waulking  it, 
And  do  Thou  aid  her  in  the  hour 
Of  her  need. 

Give  to  me  virtues  abundant. 
As  Mary  had  in  her  day. 
That  I  may  possess  the  glory 
Of  the  High  King. 


298  OIBRE 

Bho  'n  's  tus  a  Dhe  tha  toir  fas, 
Do  gach  gne  agus  gnaths, 
Thoir  dhuinn  olainn  thar  bharr 
An  fheuir  ghlais. 

Coisrig  sealbh  anns  gach  ait, 
Le  'n  iiain  bheaga  bhinne  bhath. 
Is  cuir  an  lionnihoireachd  al 
Ar  treudais. 

Chum  's  gu  'm  faigh  sinn  diubh  cloimh, 
Bainne  sultmhor  r'  a  ol. 
Is  nach  bi  gainn  oirnn  a  chomhdach 
Eirigh. 


LABOUR  299 

Since  Thou,  O  God,  it  is  who  givest  growth, 
To  each  species  and  kind, 
Give  us  wool  from  the  surface 
Of  the  green  grass. 

Consecrate  the  flock  in  every  place, 
With  their  little  lambs  melodious,  innocent, 
And  increase  the  generations 
Of  our  herds. 

So  that  we  may  obtain  from  them  wool, 
And  nourishing  milk  to  drink, 
And  that  no  dearth  may  be  ours 
Of  day  clothing. 


300 


OIBRE 


BEANNACHD   BEAIRTE 

UIDHEAGAN  no  corr  do  shnath 
Cha  do  chum  's  cha  chum  mo  lamh. 

Gach  dath  a  ta  's  a  bhogha-fhrois 
Chaidh  troimh  mo  mheoirean  fo  na  chrois, 

Geal  is  dubh,  dearg  is  madar, 
Uaine,  ciar-ghlas,  agus  sgarlaid, 

Gorm,  is  grisionn  's  dath  na  caorach, 
'S  caoibean  cha  robh  dhith  air  aodach. 


[110] 


Guidhim  Bride  bith  na  faolachd, 
Guidhim  Muire  min  na  gaolachd, 
Guidhim  losa  Criosd  na  daonnachd, 
Gun  mi  fein  dhol  eug  a  'n  aonais, 

Gun  mi  fein  dhol  eug  a  "n  aonais. 


LABOUR  301 


LOOM   BLESSING 

Thrums  nor  odds  of  thread 

My  hand  never  kept,  nor  shall  keep. 

Every  colour  in  the  bow  of  the  shower 

Has  gone  through  my  fingers  beneath  the  cross, 

White  and  black,  red  and  madder. 
Green,  dark  grey,  and  scarlet. 

Blue,  and  roan,  and  colour  of  the  sheep. 
And  never  a  particle  of  cloth  was  wanting. 

I  beseech  calm  Bride  the  generous, 
I  beseech  mild  Mary  the  loving, 
I  beseech  Christ  Jesu  the  humane. 
That  I  may  not  die  without  them, 

That  I  may  not  die  without  them. 


302 


OIBRE 


SUIDHEACHADH   NA   H-IOMAIRT     [ni] 

'  Imibt,'  '  iomairt,'  '  iumairt,'  '  umairt '  is  cloth  striped  lengthwise,  not  crosswise. 
While  the  warp  of  the  '  iomairt '  is  composed  of  stripes  of  various  colours,  the 
weft  is  confined  to  one— generally  hght  blue,  dark  blue,  or  black.  This  cloth 
was  confined  to  women's  use,  in  the  '  earasaid,'  the  '  tonnag,'  the  '  guaileachan,' 
and  the  petticoat.     Setting  the   'iomairt,'  Uke   setting 

N  dubh  mu  n  gheal, 
An  geal  mu'n  dubh, 
An  t-uain  am  meadhon  an  deirg. 
An  dearg  am  meadhon  an  duibh. 

An  dubh  am  meadhon  an  deirg. 
An  dearg  am  meadhon  a  ghil, 
An  geal  am  meadhon  an  uaine, 
An  t-uaine  am  meadhon  a  ghil. 

An  geal  am  meadhon  a  ghuirm, 
An  gorm  am  meadhon  na  sgarlaid. 


An  sgarlaid  ris  a  ghorm, 
An  gorm  ris  an  sgarlaid. 
An  sgarlaid  ris  an  dubh, 
An  dubh  ris  an  sgarlaid. 

Snathla  ri  da  shnathla 
Do  dha  dhath. 
Da  shnathla  dhubh, 
Ri  aon  snathla  geal. 

Seachd  snathla  ri  coig, 
Coig  ri  tri, 
Tri  ri  dha, 
Dha  ri  aon, 
Anns  gach  oir. 


LABOUR  303 


SETTING   THE    lOMAIRT 

other  warp,  and  setting  the  eggs,  and  many  other  operations  of  the  people,  was 
done  on  Thursday,  that  being  the  day  of  St  Columba.  Framing  the  web  is  a 
work  of  much  anxiety  to  the  housewife,  and  she  and  her  maidens  are  up  very 
early  to  put  the  thread  in  order. 

The  thread  of  the  •  iomairt,'  Uke  that  of  the  tartan,  was  very  fine,  hard-spun 
and  double  twisted,  rendering  the  cloth  extremely  durable. 

The  black  by  the  white, 

The  white  by  the  black. 

The  green  in  the  middle  of  the  red, 

The  red  in  the  middle  of  the  black. 

The  black  in  the  middle  of  the  red. 
The  red  in  the  nnddle  of  the  white. 
The  white  in  the  middle  of  the  green. 
The  green  in  the  middle  of  the  white. 

The  white  in  the  middle  of  the  blue. 
The  blue  in  the  middle  of  the  scarlet, 


The  scarlet  to  the  blue, 
The  blue  to  the  scarlet, 
The  scarlet  to  the  black. 
The  black  to  the  scarlet. 

A  thread  to  two  threads 
Of  two  colours. 
Two  threads  of  black 
To  one  thread  of  white. 

Seven  threads  to  five, 
Five  to  three. 
Three  to  two. 
Two  to  one. 
In  each  border. 


304 


OIBRE 


BEANNACHADH    GARMAIN 


[U2] 


In  the  Outer  Isles  women  generally  do  the  weaving,  while  in  the 
Inner  Isles  and  on  the  mainland  it  is  usually  done  by  men. 

In  Uist,  when  the  woman  stops  weaving  on  Saturday  night  she 
arefully  ties  up  her  loom  and  suspends  the  cross  or  crucifix  above 


EANNAICH,  a  Thriath  nam  flath  fial, 
Mo  bheirt  's  gach  sian  a  ta  'n  am  choir, 
Beannaich,  mi  'n  am  uile  ghniomh 
Dean  mi  tiaruinte  ri  m'  bheo. 

Bho  gach  gruagach  is  ban-shith, 
Bho  gach  miorun  agus  bron, 
Cuidich  mi,  a  Chuidich-Thi, 
Fad  's  a  bhios  mi  'n  tir  nam  beo. 

An  ainm  Mhuire  mhin  nam  feart, 
Chalum-chille  cheart  nam  buadh, 
Coistrig  ceithir  phuist  mo  bheairt, 
Gun  am  beairtich  mi  Di-luain. 

A  casachan,  a  slinn,  's  a  spal, 
A  h-iteachean,  a  snath,  's  a  gual, 
A  crann-aodaich,  's  a  crann-snath, 
Fuidheagan  is  snath  nan  dual. 

Gach  aodach  dubh,  geal,  is  ban, 
Grisionn,  lachdunn,  sgaireach,  ruadh, 
Thoir  do  bheannachd  anns  gach  ait. 
Air  gach  spal  a  theid  fo  dhual. 

Mar  sin  bidh  mo  bheairt  gun  bheud, 
Gu'n  an  eirich  mi  Di-luain  ; 
Bheir  Muire  mhin-gheal  dhomh  dh'  a  speis, 
'S  cha  bhi  eis  air  nach  faigh  mi  buaidh. 


LABOUR  305 


LOOM   BLESSING 

the  sleay.  This  is  for  the  purpose  of  keeping  away  the  brownie,  the  banshee,  the 
'  peallan,'  and  all  evil  spirits  and  malign  influences  from  disarranging  the  thread 
and  the  loom.  And  all  this  is  done  with  loving  care  and  in  good  faith,  and  in 
prayer  and  purity  of  heart. 

Bless,  O  Chief  of  generous  chiefs, 
My  loom  and  everything  a-near  me. 
Bless  me  in  my  every  action. 
Make  Thou  me  safe  while  I  live. 

From  every  brownie  and  fairy  woman. 

From  every  evil  wish  and  sorrow. 

Help  me,  O  Thou  helping  Being, 

As  long  as  I  shall  be  in  the  land  of  the  living. 

In  name  of  Mary,  mild  of  deeds, 
In  name  of  Columba,  just  and  potent, 
Consecrate  the  four  posts  of  my  loom, 
Till  I  begin  on  Monday. 

Her  pedals,  her  sleay,  and  her  shuttle. 
Her  reeds,  her  warp,  and  her  cogs. 
Her  cloth-beam,  and  her  thread-beam. 
Thrums  and  the  thread  of  the  plies. 

Every  web,  black,  white,  and  fair. 

Roan,  dun,  checked,  and  red. 

Give  Thy  blessing  everywhere. 

On  every  shuttle  passing  under  the  thread. 

Thus  will  my  loom  be  unharmed, 

Till  I  shall  arise  on  Monday  ; 

Beauteous  Mary  will  give  me  of  her  love. 

And  there  shall  be  no  obstruction  I  shall  not  overcome. 

U 


306  OIBRE 


COISRIGEADH   AN   AODAICH         [ii3] 

Formerly  throughout  the  Highlands  and  Islands  the  cloth  for  the  family  was 
made  at  home.  At  present  home-made  clothing  is  chiefly  made  in  the  Islands, 
and  even  there  to  a  lesser  extent  than  formerly. 

After  the  web  of  cloth  is  woven  it  is  waulked,  to  thicken  and  strengthen  and 
brighten  it.  The  frame  on  which  the  cloth  is  waulked  is  a  board  some  twelve  to 
twenty-four  feet  long  and  about  two  feet  broad,  grooved  lengthwise  along  its 
surface.  The  frame  is  called  '  cleith,'  wattle,  and  '  cleith-luaidh,'  waulking- 
wattle,  probably  from  its  having  been  originally  constructed  of  wattle-work. 
The  waulking-f rame  is  raised  upon  trestles,  while  the  waulking-women  are  ranged 
on  seats  on  either  side,  about  two  feet  of  space  being  allowed  to  each  woman. 
The  web  is  unrolled  and  laid  along  the  board.  It  is  then  saturated  with 
ammonia,  warm  water,  and  soap-suds,  and  the  women  work  it  vigorously  from 
side  to  side  across  the  grooves  of  the  frame,  slowly  moving  it  lengthwise  also, 
that  each  part  of  the  cloth  may  receive  due  attention.  The  lateral  movement 
of  the  cloth  is  sunwise.  Occasionally  the  waulking-board  is  laid  on  the  ground 
instead  of  on  trestles,  and  the  women  work  the  cloth  with  their  feet  instead 
of  with  their  hands. 

Generally  the  waulking-women  are  young  maidens,  a  few  married  women  of 
good  voice  being  distributed  among  them.  They  sing  as  they  work,  one  singing 
the  song,  the  others  the  chorus.  Their  songs  are  varied,  lively,  and  adapted 
to  the  class  of  work.  Most  of  them  are  love-songs,  with  an  occasional 
impromptu  song  on  some  passing  event— perhaps  on  the  casual  stranger  who 
has  looked  in,  perhaps  a  wit  combat  between  two  of  the  girls  about  the  real 
or  supposed  merits  or  demerits  of  their  respective  lovers.  These  wit  combats 
are  much  enjoyed,  being  often  clever,  caustic,  and  apt. 

A  favourite  subject  at  these  waulkings  is  Prince  Charlie,  and  a  favourite 
song  is  '  Morag ' — little  Marion — the  endearing  term  under  which  the  Prince  is 
veiled.  The  words  of  the  song  are  vigorous  and  passionate,  and  the  air  stirring, 
while  the  subject  is  one  to  fire  the  hearts  and  imaginations  of  the  people  even  at 
this  distance  of  time,  and  notwithstanding  the  spoliations,  oppressions,  and 
butcheries  inflicted  on  their  fathers  through  their  adherence  to  'Morag.' 

The  song  begins  as  follows  : — 

Chorus.  '  Agus  ho  Mhorag,  And  ho  ro  Morag, 

Ho  ro  na  ho  ro  gheallaidh.  Ho  ro  na  ho  ro  darling, 

Agus  ho  Mhorag.  And  ho  ro  Morag. 

Mhorag  chiatach  a  chul  dualaich.  Beauteous  Morag  of  the  clustering  locks, 

'S  e  do  luaidh  tha  tighinn  air  m'  aire.     To  sing  of  thee  is  my  intent. 


LABOUR  307 

Ma  dh'  imicli  thu  null  thar  chuan  If  thou  art  gone  beyond  the  sea, 

Gu  mu  luadh  thig  tliu  dachaidh.  Prithee  hasten  home  to  me. 

Cuimhnich  thoir  leat  bannal  ghruagach.     Remember,  bring  a  band  of  maidens, 
A  luaidheas  an  clo-ruadh  gu  daingean.'      Who  will  waulk  the  red  cloth  firmly. 

When  the  women  have  waulked  the  cloth,  they  roll  up  the  web  and  place  it 
on  end  in  the  centre  of  the  frame.  They  then  turn  it  slowly  and  deliberately 
sunwise  along  the  frame,  saying  with  each  turn  of  the  web  : — 

'  Chan  ath-aodach  seo.  This  is  not  second  clothing. 

Chan  fhaoigh  seo.  This  cloth  is  not  thigged. 

Cha  chuid  cleir  no  sagairt  seo.'        This  is  not  the  property  of  cleric  or  priest. 

Another  form  is  : — 

'  Roinn  a  h-aon,  roinn  a  dha,  roinn  a  Division  one,  division  two,  division 

tri,  roinn  a  ceithir,  roinn  a  coig,  roinn  a  three,  division  four,  division  five,  divi- 

sia,  roinn  a  seachd,  roinn  a  seachd.  sion  six,  division  seven,  division  seven. 

'  Chan  aodach  seo  do  shagairt  no  chleir.  This  is  not  cloth  for  priest  or  cleric, 

Ach  's  aodach   e   do  mo  Dhomh'lan  But  it  is  cloth  for  my  own  little  Donald 

caomhach  fein,  of  love. 

Do  m'  chombanach  graidh  's  do  Iain  For  my  companion  beloved,  for  John  of 

an  aigh,  joy, 

'S  do  Mhuiril  is  aillidh  sgeimh.'  And  for  Muriel  of  lovehest  hue. 

Each  member  of  the  household  for  whom  the  cloth  is  intended  is  mentioned 
by  name  in  the  consecration.  The  cloth  is  then  spat  upon,  and  slowly  reversed 
end  by  end  in  the  name  of  Father  and  of  Son  and  of  Spirit  till  it  stands  again  in 
the  centre  of  the  frame.  The  ceremony  of  consecrating  the  cloth  is  usually 
intoned,  the  women,  hitherto  gay  and  vivacious,  now  solemn  and  subdued, 
singing  in  unison.  The  woman  who  leads  in  the  consecration  is  called 
'coisreagan,'  consecrator  or  celebrant.  After  the  cloth  is  waulked  and  washed 
it  is  rolled  up.  This  is  called  '  coilleachadh ' — stretching, — '  coilleachadh  an 
aodaich ' — stretching  the  cloth, — a  process  done  with  great  care  in  order  to 
secure  equal  tension  throughout  the  web. 

The  operation  of  waulking  is  a  singularly  striking  scene,  and  one  which 
Highlanders  cherish  wherever  situated. 


[pp.  308-9 


308 


OIBRE 


COISRIGEADH   AN   AODAICH 


S  math  a  ghabhas  mi  mo  rann, 
A  teurnadh  le  gleann  ; 
Aon  rann, 
Da  rann, 
Tri  rann, 
Ceithir  rann, 
Coig  rann, 
Sia  rann, 
Seachd  rami, 
Seachd  gu  leth  rann 
Seachd  gu  leth  rann. 

Nar  a  gonar  fear  an  eididh, 

Nar  a  reubar  e  gu  brath, 

Cian  theid  e  'n  cath  no  'n  comhrag, 

Sgiath  chomarach  an  Donihnach  da, 

Cian  theid  e  'n  cath  no  'n  comhrag, 

Sgiath  chomarach  an  Domhnach  da. 

Chan  ath-aodach  seo,  's  chan  fliaoigh  e, 
'S  cha  chuid  cleir  no  sagairt  e. 


Biolair  uaine  ga  buain  fo  lie, 
'S  air  a  toir  do  mhnai  gun  fhiosd ; 
Lurg  an  fheidh  an  ceann  an  sgadain, 
'3  an  caol  chalp  a  bhradain  bhric. 


LABOUR  309 


THE  CONSECRATION   OF   THE   CLOTH 

Well  can  I  say  my  rune, 
Descending  with  the  glen  ; 

One  rune, 

Two  runes, 

Three  runes, 

Four  runes, 

Five  runes, 

Six  runes. 

Seven  runes, 

Seven  and  a  half  runes. 

Seven  and  a  half  runes. 

May  the  man  of  this  clothing  never  be  wounded, 
May  torn  he  never  be ; 
What  time  he  goes  into  battle  or  combat. 
May  the  sanctuary  shield  of  the  Lord  be  his. 
What  time  he  goes  into  battle  or  combat. 
May  the    sanctuary  shield  of  the  Lord  be  his. 

This  is  not  second  clothing  and  it  is  not  thigged, 
Nor  is  it  the  right  of  sacristan  or  of  priest. 

Cresses  green  culled  beneath  a  stone, 

And  given  to  a  woman  in  secret. 

The  shank  of  the  deer  in  the  head  of  the  herring, 

And  in  the  slender  tail  of  the  speckled  salmon. 


U2 


310 


OIBRE 


BEANNACHADH   SEILG 


[114] 


A  YOUNG  man  was  consecrated  before  he  went  out  to  hunt.  Oil  was  put  on  his 
head,  a  bow  was  placed  in  his  hand,  and  he  was  required  to  stand  with  bare 
feet  on  the  bare  grassless  ground.  The  dedication  of  the  young  hunter  was 
akin  to  those  of  the  '  raaor,'  the  judge,  the  cliief,  and  the  king,  on  installa- 
tion. Many  conditions  were  imposed  on  the  young  man, 
which  he  was  required  to  observe  throughout  hfe.     He  was 

HO  m'  leasraidh  ghineadh  thu  a  mhic, 
Seolaim  thu  an  t-iul  tha  ceart, 
An  ainm  naomh  nan  aon  ostal  deug, 
An  ainm  Mhic  De  chaidh  a  reubadh  leat. 

An  ainm  Sheumais,  Pheadail,  agus  Phail, 
Eoin  bhaistidh,  is  Eoin  ostail  tha  shuas, 
Lucais  leigh,  agus  Steafain  a  chraidh, 
Mhuiril  nihin,  is  Mhoire  mathair  Uain. 

An  ainm  Phadra  naoimh  nam  feart, 
Agus  Charmaig  nan  ceart  's  nan  tuam, 
Chaluim  chaoimh,  's  Adhamhnain  nan  reachd, 
Fhite  bhith,  is  Bhride  bhliochd  is  bhuar. 


An  ainm  Mhicheil  mil  nan  slogh, 
An  ainm  Airil  og  nan  snuadh, 
An  ainm  Uiril  nan  ciabhan  oir, 
Agus  Ghabrail  fadh  Oigh  nam  buadh. 


An  trath  a  dhuineas  tu  do  shuil, 
Cha  lub  thu  do  ghlun  ''s  cha  ghluais, 
Cha  leon  thu  lach  bhios  air  an  t-snamh, 
Chaoidh  cha  chreach  thu  h-alach  uaip. 


LABOUR  311 


HUNTING   BLESSING 

not  to  take  life  wantonly.  He  was  not  to  kill  a  bird  sitting,  nor  a  beast  lying 
down,  and  he  was  not  to  kill  the  mother  of  a  brood,  nor  the  mother  of  a 
suckling.  Nor  was  he  to  kill  an  unfledged  bird  nor  a  suckling  beast,  unless  it 
might  be  the  young  of  a  bird,  or  of  a  beast,  of  prey.  It  was  at  all  times 
permissible  and  laudable  to  destroy  certain  clearly  def  ned  birds  and  beasts  of 
jirey  and  evil  reptiles,  with  their  young. 

From  my  loins  begotten  wert  thou,  my  son, 
May  I  guide  tl:ee  the  way  that  is  right, 
In  the  holy  name  of  the  apostles  eleven 
In  name  of  the  Son  of  God  torn  of  thee. 

In  name  of  James,  and  Peter,  and  Paul, 
John  the  baptist,  and  John  the  apostle  above, 
Luke  the  physician,  and  Stephen  the  martyr, 
Muriel  the  fair,  and  Mary  mother  of  the  I>amb. 

In  name  of  Patrick  holy  of  the  deeds. 
And  Carmac  of  the  rights  and  tombs, 
Columba  beloved,  and  Adamnan  of  laws, 
Fite  calm,  and  Ikide  of  the  milk  and  kine. 

In  name  of  Michael  chief  of  hosts. 
In  name  of  Ariel  youth  of  lovely  hues, 
In  name  of  Uriel  of  the  golden  locks, 
And  Gabriel  seer  of  the  Virgin  of  grace. 

The  time  thou  shalt  have  closed  thine  eye. 
Thou  shalt  not  bend  thy  knee  nor  move, 
Thou  shalt  not  wound  the  duck  that  is  swimming. 
Never  shalt  thou  harry  her  of  her  young. 


312  OIBRE 

Eala  bhan  a  ghlugaid  bhinn, 
Odhra  sgaireach  nan  ciabh  donn, 
Cha  ghear  thu  it  as  an  druim, 
Gu  la-bhrath,  air  bharr  nan  tonn. 

Air  an  ite  bitheadh  iad  a  ghnath 

Mu  'n  cuir  thu  lamhaidh  ri  do  chluais, 

Is  bheir  Moire  mhin-gheal  dhut  dha  gradh, 

Is  bheir  Bride  aluinn  dhut  dha  buar. 

Chan  ith  thu  farasg  no  blianach, 
No  aon  ian  nach  leag  do  lamh, 
Bi-sa  taingeil  leis  an  aon-fhear, 
Ge  do  robh  a  naodh  air  snamh. 

Eala  shith  Bhride  nan  ni, 
Lacha  shith  jMhoire  na  sith. 


LABOUR  313 

The  white  swan  of  the  sweet  gurgle, 

The  speckled  dun  of  the  brown  tuft, 

Thou  shalt  not  cut  a  feather  from  their  backs, 

Till  the  doom-day,  on  the  crest  of  the  wave. 

On  the  wing  be  they  always 

Ere  thou  place  missile  to  thine  ear. 

And  the  fair  Mary  will  give  thee  of  her  love. 

And  the  lovely  Bride  will  give  thee  of  her  kine. 

Thou  shalt  not  eat  fallen  fish  nor  fallen  flesh. 
Nor  one  bird  that  thy  hand  shall  not  bring  down. 
Be  thou  thankful  for  the  one, 
Though  nine  should  be  swimming. 

The  fairy  swan  of  Bride  of  flocks, 
The  fairy  duck  of  Mary  of  peace. 


314 


OIBRE 


COISRIGEADH   NA   SEILG 


[115] 


This  hymn  was  sung  by  the  hunter  when  he  went  away  in  the 

N  ainm  na  Trianailt,  mar  aon, 

Ann  am  briathar,  an  gniomh  's  an  smaon, 
Ta  mi  'g  ionn  mo  lamlia  fein, 
Ann  an  sionn  's  an  sian  nan  speur. 

A  dubhradh  nach  till  mi  ri  m'  bheo 
Gun  iasgach,  gun  ianach  ni  's  mo, 
Gun  seing,  gun  sithinn  nuas  a  beinn, 
Gun  sul,  gun  saill,  a  muigh  a  coill. 

O  Mhoire  mhaoth-gheal,  chaomh-gheal,  ghradh-gheal, 
Seachainn  orm  s'  am  bradan  tarra-gheal  marbh  air  sala, 
Lach  le  h-alach  nam  b'e  b'aill  leat, 
Nead  ri  beul  an  uisge  far  nach  traigh  e. 


An  liath-chearc  air  bharr  nan  stuc, 

Is  coileach-dubh  an  tuchain  truim, 

An  deigh  laighe  luth  na  greine, 

Seachainn,  o  seachainn  orm  fein  an  eisdeachd. 


O  Mhoire,  mhathair  chubhr  mo  Righ, 
Crun-sa  mi  le  crun  do  shith, 
Cuir  do  bhrat  rioghach  oir  dha  m'  dhion. 
Is  comhnuich  mi  le  comhnadh  Chriosd, 
Comhnuich  mi  le  comhnadh  Chriosd. 


LABOUR  315 


CONSECRATING   THE    CHASE 

morning,  and  when  he  had  bathed  his  hands  and  face  in  the  junction  of  the  first 
three  streams  he  met. 

In  name  of  the  Holy  Three-fold  as  one, 

In  word,  in  deed,  and  in  thought, 

I  am  bathing  mine  own  hands. 

In  the  light  and  in  the  elements  of  the  sky. 

Vowing  that  I  shall  never  return  in  my  life. 
Without  fishing,  without  fowling  either. 
Without  game,  without  venison  down  from  the  hill, 
Without  fat,  without  blubber  from  out  the  copse. 

0  Mary  tender-fair,  gentle-fair,  loving-fair. 
Avoid  thou  to  me  the  silvery  salmon  dead  on  the  salt  sea, 
A  duck  with  her  brood  an  it  please  thee  to  show  me, 
A  nest  by  the  edge  of  the  water  where  it  does  not  dry. 

The  grey-hen  on  the  crown  of  the  knoll. 

The  black-cock  of  the  hoarse  croon. 

After  the  strength  of  the  sun  has  gone  down, 

Avoid,  oh,  avoid  thou  to  me  the  hearing  of  them. 

O  Mary,  fragrant  mother  of  my  King, 
Crown  thou  me  with  the  crown  of  thy  peace, 
Place  thine  own  regal  robe  of  gold  to  protect  me. 
And  save  me  with  the  saving  of  Christ, 
Save  me  with  the  saving  of  Christ. 


316 


OIBRE 


ORA   TURAIS 


[116] 


This  hymn  was  sung  by  a  pilgrim  in  setting  out  on  his 
pilgrimage.     The  family  and  friends  joined  the  traveller 

ITH  a  bhi  na  tn'  bhial, 

Bladh  a  bhi  na  m'  chainn, 
Blath  na  siri  na  mo  bhile, 
Gun  an  tis  mi  nail. 


An  gaol  thug  losa  Criosda 
Bhi  lionadh  gach  cridhe  domh, 
An  gaol  thug  losa  Criosda 
Da  m'  lionadh  air  an  son. 


Siubhal  choire,  siubhal  choille, 
Siubhal  fraoine  fada,  fas, 
Moire  mhin-gheal  sior  dha  m"  chobhair, 
Am  Buachaill  losa  m'  dhion  's  a  chas, 
Moire  mhin-gheal  sior  dha  m'  chobhair, 
Am  Buachaill  losa  m'  dhion  's  a  chas. 


LABOUR  317 


PRAYER   FOR   TRAVELLING 

in  singing  the  hymn  and  starting  the  journey,  from  which  too  frequently,  for 
various  causes,  he  never  returned. 

Life  be  in  my  speech. 

Sense  in  what  I  say, 

The  bloom  of  cherries  on  my  lips, 

Till  I  come  back  again. 

The  love  Christ  Jesus  gave 
Be  filling  every  heart  for  me. 
The  love  Christ  Jesus  gave 
Filling  me  for  every  one. 

Traversing  corries,  traversing  forests, 
Traversing  valleys  long  and  wild. 
The  fair  white  Mary  still  uphold  me, 
The  Shepherd  Jesu  be  my  shield, 
The  fair  white  Mary  still  uphold  me. 
The  Shepherd  Jesu  be  my  shield. 


318 


OIBRE 


BEANNACHD   lASGAICH 


[117] 


On  Christmas  Day  the  young  men  of  the  townland  go  out  to  fish.  All  the  fish 
they  catch  are  sacred  to  the  widows  and  the  orphans  and  to  the  poor,  and  are 
distributed  among  them  according  to  their  necessities. 

There  is  a  tradition  among  the  people  of  the  Western  Isles  that  Christ 
required  Peter  to  row  707  strokes  straight  out  from  the  shore  when  He  com- 
manded him  to  go  and  procure  the  fish  containing  the  tribute-money.  Following 
this  tradition,  the  old  men  of  Uist  require  the  young  men  to  row  707  strokes 
from  the  land  before  casting  their  lines  on  Christmas  Day.  And  whatever  fish 
they  get  are  cordially  given  to  the  needy  as  a  tribute  in  the  name  of  Christ, 
King  of  the  sea,  and  of  Peter,  king  of  fishermen.  This  is  called  '  dioladh  deirc,' 
tribute-paying,  '  deirce  Pheadair,'  Peter's  tribute,  'dioladh  Pheadail,'  Peter's 
payment,  and  other  terms.  This  tribute-paying  on  Christmas  Day  excites  much 
emotional  interest,  and  all  try  to  enhance  the  tribute  and  in  various  ways  to 
render  the  alms  as  substantial  as  possible. 

The  whiting  and  the  haddock  of  the  same  size  bear  a  strong  resemblance  to 
one  another.  There  are  differences,  however.  The  haddock  has  a  black  spot 
on  each  side  of  its  body  above  the  pectoral  fin,  while  the  head  of  the  whiting  is 
more  elongated  than  that  of  the  haddock.  Children  and  strangers  are  taught 
.  to  differentiate  between  the  two  thus  : — 


'  Ball  dubh  air  an  adaig. 
Gob  fad  air  a  chuideig.' 


A  black  spot  of  the  haddock, 
A  long  snout  on  the  whiting. 


A  na  soillse  thainig  oirnn, 
Rugadh  Criosda  leis  an  Oigh. 

'Na  ainm-san  cratham  am  burn 
Air  gach  cail  a  ta  na  m'  churt. 

A  Righ  nam  feart  's  nan  neart  tha  shuas, 
Do  bheannachd  iasgaich  dort  a  nuas. 


Suidhim  sios  le  ramh  'na  m'  ghlac, 
Imirim  a  seachd  ceud  's  a  seachd. 


LABOUR  319 


FISHING   BLESSING 

The  people  of  Uist  say  that  the  haddock  was  the  fish  in  whose  mouth  Peter 
found  the  tribute-money,  and  that  the  two  black  spots  are  the  marks  left  by 
Peter's  fingers  when  he  held  the  fish  to  extract  the  money  from  its  mouth. 
The  crew  of  young  men  who  get  most  haddocks  on  Christmas  Day  are  looked 
upon  during  the  year  as  the  real  followers  of  the  king  of  fishers.  There  is, 
therefore,  considerable  emulation  among  the  different  crews. 

The  haddock  is  called  Masg  Pheadail,'  Peter's  fish,  and  '  iasg  Pheadair 
runaich,'  the  fish  of  loving  Peter ;  and  a  family  of  birds  '  peadaireach, 
'  peitirich ' — Peter-hke,  petrels,  because  in  their  flight  they  seem  to  be  walking 
on  the  sea. 

The  tradition  as  to  rowing  707  strokes  is  curious  and  interesting.  The  only 
other  similar  tradition  which  I  know  is  of  the  wars  between  the  Fomorians  and 
the  Milesians  in  Ireland.  Both  were  invaders :— the  Milesians  earlier,  the 
Fomorians  later.  When  the  Fomorians  landed  in  Ireland  the  Milesians  were 
already  established,  and  the  result  was  a  long-continued  war,  till  both  sides 
were  exhausted  and  tired  of  the  strife.  During  a  temporary  truce  it  was  agreed 
that  the  Fomorians  should  retire  to  the  sea  and  row  straight  out  707  strokes 
from  land,  and  if  they  succeeded  in  landing  again  they  were  to  be  allowed  to 
remain  and  enjoy  their  hard-won  honours.  Whether  for  good  or  for  ill  to 
Ireland,  the  Fomorians  effected  a  landing  a  second  time,  and  settled  in  the 
south  and  west  of  the  island. 

The  Irish  were  Pagan  at  the  time,  and  the  tradition  of  the  707  strokes  being 
imposed  by  Christ  on  Peter  must  have  been  inserted  in  the  Fomorian  tradition 
after  Ireland  became  Christian. 

The  day  of  light  has  come  upon  us, 
Christ  is  born  of  the  Virgin. 

In  His  name  I  sprinkle  the  vi^ater 
Upon  every  thing  within  my  court. 

Thou  King  of  deeds  and  powers  above, 
Thy  fishing  blessing  pour  down  on  us. 

I  will  sit  nie  down  with  an  oar  in  my  grasp, 

I  will  row  me  seven  hundred  and  seven  [strokes]. 


320  OIBRE 

Tilgidh  mi  mo  dhubhan  sios, 
'S  an  ciad  iasg  a  bheir  mi  nios, 

An  ainm  Chriosda,  Righ  nan  siau, 
Gheobh  an  deoir  e  mar  a  mhiann. 

Is  righ  nan  iasgair,  Peadair  treun, 
Bheir  e  bheannachd  dhomh  na  dheigh. 

Airil,  Gabril,  agus  Eoin, 
Raphail  baigheil,  agus  Pol, 

Calum-cille  caomh  's  gach  cas, 
'S  Muire  mhin-gheal  leis  a  ghras. 

Siubhlaibh  leinn  gu  iola  cuain, 
Ciuinibh  dhuinne  ban-  nan  stuagh. 

Righ  nan  righ  ri  crich  ar  cuart, 
Sineadh  saoghail  is  sonais  buan. 

Crun  an  Righ  o'n  Tri  tha  shuas, 
Crois  Chriosda  d'ar  dion  a  nuas. 

Crun  an  Righ  o'n  Tri  tha  shuas, 
Crois  Chriosda  d'ar  dion  a  nuas. 


LABOUR  321 

I  will  cast  down  my  hook, 
The  first  fish  which  I  bring  up 

In  the  name  of  Christ,  King  of  the  elements, 
The  poor  shall  have  it  at  his  wish. 

And  the  king  of  fishers,  the  brave  Peter, 
He  will  after  it  give  me  his  blessing. 

Ariel,  Gabriel,  and  John, 
Raphael  benign,  and  Paul, 

Columba,  tender  in  every  distress, 
And  ]\Iary  fair,  the  endowed  of  grace. 

Encompass  ye  us  to  the  fishing-bank  of  ocean, 
And  still  ye  to  us  the  crest  of  the  waves. 

Be  the  King  of  kings  at  the  end  of  our  course, 
Of  lengthened  life  and  of  lasting  happiness. 

lie  the  crown  of  the  King  from  the  Three  on  high, 
Be  the  cross  of  Christ  adown  to  shield  us. 

The  crown  of  the  King  from  the  Three  above, 
The  cross  of  Christ  adown  to  shield  us. 


322  OIBRE 


BEANNACHADH   CUAIN  [us] 

Sea  prayers  and  sea  hymns  were  common  amongst  the  seafarers  of  the  Western 
Islands.  Probably  these  originated  with  the  early  Celtic  missionaries,  who 
constantly  traversed  in  their  frail  skin  coracles  the  storm-swept,  strongly  tidal 
seas  of  those  Hebrid  Isles,  oft  and  oft  sealing  their  devotion  with  their  hves. 

Before  embarking  on  a  journey  the  voyagers  stood  round  their  boat  and 
prayed  to  the  God  of  the  elements  for  a  peaceful  voyage  over  the  stormy  sea. 
The  steersman  led  the  appeal,  while  the  swish  of  the  waves  below,  the  sough  of 
the  sea  beyond,  and  the  sound  of  the  wind  around  blended  with  the  voices  of 
the  suppliants  and  lent  dignity  and  solemnity  to  the  scene. 

There  are  many  small  oratories  roimd  the  West  Coast  where  chiefs  and 
clansmen  were  wont  to  pray  before  and  after  voyaging.  An  Interesting 
example  of  these  is  in  the  island  of  Grimisey,  North  Uist.  The  place  is  called 
CeaUan,  cells,  from  'ceaU,'  a  cell.  There  were  two  oratories  within  two 
hundred  yards  of  one  another.  One  of  the  two  has  wholly  disappeared,  the 
other  nearly.  The  ruin  stands  on  a  ridge  near  the  end  of  the  island  looking 
out  on  the  open  bay  of  CeaUan  and  over  the  stormy  Minch  to  the  distant 
mountains  of  Mull  and  Morven.  The  oratory  is  known  as  '  Teampull  Mhicheil,' 
the  temple  of  St  Michael.  The  structure  was  simple  but  beautiful,  while 
the  remains  are  interesting  and  touching  from  their  historical  associations. 
Tradition  says  that  the  oratory  was  built  by  '  Eibhric '—Euphemia  or  Amie, 
sole  daughter  and  heiress  of  Ruaraidh,  the  son  of  Alan,  High  Chief  of  Lorn. 

Amie,  the  daughter  of  Ruaraidh,  married  in  1337  John  of  Islay,  Lord  of 
the  Isles.  The  two  being  related,  they  were  granted  a  dispensation  by  Pope 
Benedict  XII.     The  Lady  Amie  had  three  sons. 

About  the  year  1358  John  of  Islay  discarded  Amie,  and  married  Margaret, 
daughter  of  Robert  Steward,  and  granddaughter  of  Robert  Bruce.  When  the 
Lord  of  the  Isles  came  south  to  celebrate  his  marriage  with  the  Lady  Margaret, 
one  hundred  and  eight  ships  full  of  kinsmen  and  clansmen,  chiefs  and  chieftains, 
came  in  his  train.  Such  a  sight  had  never  been  seen  in  Scotland  before,  and 
people  came  to  the  Clyde  from  long  distances  to  see  this  large  fleet.  The  power 
and  influence  indicated  by  this  enormous  retinue  created  much  comment  and 
envy  among  the  nobles  of  the  south  and  even  at  the  Court. 

The  Lord  of  the  Isles  retained  possession  of  the  extensive  territories  of  the 
Lady  Amie,  disposing  of  them  afterwards  to  his  several  sons. 

The  discarded  lady  took  to  a  religious  life,  building  and  restoring  oratories, 
churches,  nunneries,  monasteries,  and  castles  throughout  her  ancestral  lands. 
Saint  Michael's  Temple  at  CeaUan  was  one  of  these.  In  this  little  sanctuary 
built  for  the  purpose  the  Lady  Amie  offered  prayers  and  thanks  before  and 
after  voyages  to  her  kindred  in  Lorn. 

John,  Lord  of  the  Isles,  was  a  man  of  much  munificence,  like  aU  those  princely 
Macdonalds.     He  gave  largely  to  the  Church,  earning  for  himself  from  the 


LABOUR  323 

priests  of  the  period  the  name  of '  The  Good  John  of  Islay.'  He  was  buried  in 
lona  in  the  year  1386,  in  splendour  and  magnificence  never  surpassed,  if  ever 
equalled,  in  the  case  of  the  many  kings  of  the  five  nationalities  buried  there. 

About  two  years  after  his  father's  death,  Ranald,  the  eldest  surviving  son  of 
the  Lady  Amie,  handed  over  the  lordship  of  the  Isles  to  Donald,  eldest  son  of 
the  Lady  Margaret,  who  after\vards  fought  the  battle  of  Harlaw.  The  ceremony 
of  installing  a  Lord  of  the  Isles  usually  took  place  at  Loch  Finlaggan  in  Islay, 
the  principal  seat  of  the  Macdonalds,  where  the  ruins  of  their  castle,  chapel,  and 
other  buildings  are  still  to  be  seen,  as  well  as  the  stone  with  the  footmarks  cut 
in  it  upon  which  the  chief  stood  when,  before  the  '  gentlemen  of  the  Islands ' 
and  Highlands,  he  was  proclaimed  '  Macdonald '  and  '  High-prince  of  the  seed 
of  Conn.'  But  it  was  at  Kildonan  in  the  island  of  Eigg  that  Ranald  gave  the 
sceptre  into  the  hand  of  Donald,  who  thus  became  eighth  Lord  of  the  Isles.  The 
account  given  of  the  ceremony  by  Hugh  Macdonald,  the  Seanchie  of  Sleat,  is 
interesting  as  representing  the  usual  manner  of  installing  a  king,  chief,  or  other 
dignitary  among  the  Celts  : — '  At  this  the  Bishop  of  Argyll,  the  Bishop  of  the 
Isles,  and  seven  priests  were  sometimes  present,  but  a  Bishop  was  always  present, 
with  the  chieftains  of  all  the  principal  families  and  a  Ruler  of  the  Isles.  There 
was  a  square  stone  seven  or  eight  feet  long,  and  the  tract  of  a  man's  foot  cut 
thereon,  upon  which  he  stood,  denoting  that  he  should  walk  in  the  footsteps  and 
uprightness  of  his  predecessors,  and  that  he  was  installed  by  right  in  his 
possessions.  He  was  clothed  in  a  white  habit  to  show  his  innocence  and  integrity 
of  heart,  that  he  would  be  a  light  to  his  people  and  maintain  the  true  religion. 
The  white  apparel  did  afterwards  belong  to  the  poet  by  right.  Then  he  was  to 
receive  a  white  rod  in  his  hand  intimating  that  he  had  power  to  rule,  not  with 
tyranny  and  partiality,  but  with  discretion  and  sincerity.  Then  he  received  his 
forefathers'  sword,  or  some  other  sword,  signifying  that  his  duty  was  to  protect 
and  defend  them  from  their  enemies  in  peace  or  war,  as  the  obligations  and 
customs  of  his  predecessors  were.  The  ceremony  being  over,  mass  was  said 
after  the  blessing  of  the  Bishop  and  seven  priests,  the  people  pouring  their  prayers 
for  the  success  and  prosperity  of  their  new-created  lord.  When  they  were 
dismissed,  the  Lord  of  the  Isles  feasted  them  for  a  week  thereafter,  and  gave 
liberally  to  the  monks,  poets,  bards,  and  musicians.  You  may  judge  that  they 
spent  liberally  without  any  exception  of  persons.'  Other  accounts  differ  but 
slightly  from  the  above,  as  when  Martin  says  that  '  the  young  chief  stood  upon 
a  cairn  of  stones,  while  his  followers  stood  round  him  in  a  circle,  his  elevation 
signifying  his  authority  over  them,  and  their  standing  below  their  subjection  to 
him,  also  that  immediately  after  the  proclamation  the  chief  druid  or  bard  per- 
formed a  rhetorical  panegyric  setting  forth  the  ancient  pedigree,  valour,  and 
liberality  of  the  family  as  incentives  to  the  young  chieftain  and  fit  for  his 
imitation.'  Martin  speaks  of  this  ceremony  of  installing  a  chief  as  prevalent  in 
the  eighteenth  century. 


[pp.  324-5 


324 


OIBRE 


EEANNACHADH  CUAIN 

''  ill  tha  choiiiliiiadli  nan  arcl, 

Tiuirich  duinn  do  bheannachd  aij^h, 
lomchair  leiiiii  air  bharr  an  t-sal, 
lomchair  sinn  gu  cala  tamh, 
iJeannaich  ar  sgioba  agus  bat, 
Beannaich  gach  acair  agus  ramh, 
Gach  stadli  is  tarruiiin  agus  rac, 

Ar  siuil-mhora  ri  craiiin  ard 

Cum  a  Righ  nan  dul  'n  an  ait 

Run  's  gu  'n  till  sinn  dachaidh  slan  ; 

Suidhidh  mi  fein  air  an  stiuir. 

Is  e  Mac  De  a  bheir  domh  iuil, 

Mar  a  thug  e  Chalum  ciuin, 

'N  am  dha  stadh  a  chur  ri  siuil. 


Mhuire,  Bhride,  Mhicheil,  Phail, 
Pheadair,  Ghabriel,  Eoin  a  ghraidh, 
Doirtibh  oirnn  an  driuchd  o'li  aird, 
Bheireadh  oirnn  's  a  chreideamh  fas, 
Daingnibh  sinn  's  a  Charraig  Ail, 
Anns  gach  reachd  a  dhealbhas  gradh, 
Run  's  gu  'n  ruig  sinn  tir  an  aigh, 
Am  bi  sith  is  scire  is  baigh 
Air  an  nochdadh  duinn  tre  ghras  ; 
Chaoidh  chan  fhaigh  a  chnoimh  'n  ar  dail, 
Bithidh  sinn  tearuint  ann  gu  brath, 
Cha  bhi  sinn  an  geiiiihlibh  bais, 
Ge  do  tha  sinn  do  shiol  Adh. 


LABOUR  325 


THE   OCEAN   BLESSING 

0  Thou  who  pervadest  the  heights, 
Imprint  on  us  Thy  gracious  blessing, 
Carry  us  over  the  surface  of  the  sea. 
Carry  us  safely  to  a  haven  of  peace. 
Bless  our  boatmen  and  our  boat. 
Bless  our  anchors  and  our  oars. 
Each  stay  and  halyard  and  traveller. 
Our  mainsails  to  our  tall  masts 

Keep,  O  King  of  the  elements,  in  their  place 
That  we  may  return  home  in  peace ; 

1  myself  will  sit  down  at  the  helm. 

It  is  God's  own  Son  who  will  give  me  guidance. 
As  He  gave  to  Columba  the  mild 
What  time  he  set  stay  to  sails. 

Mary,  Bride,  Michael,  Paul, 
Peter,  Gabriel,  John  of  love. 
Pour  ye  down  from  above  the  dew 
That  would  make  our  fiiith  to  grow. 
Establish  ye  us  in  the  Rock  of  rocks. 
In  every  law  that  love  exhibits, 
That  we  may  reach  the  land  of  glory, 
Where  peace  and  love  and  mercy  reign. 
All  vouchsafed  to  us  through  grace ; 
Never  shall  the  canker  worm  get  near  us. 
We  shall  there  be  safe  for  ever. 
We  shall  not  be  in  the  bonds  of  death 
Though  we  are  of  the  seed  of  Adam. 

X  2 


326  OIBRE 


La  Fheill  Micheil,  La  Fheill  Mairt, 
La  Fheill  Andrais,  baiin  na  baigh, 
La  Fheill  Bride,  la  mo  luaidh, 
Tilg  an  nimhir  sios  an  chuan, 
Feuch  an  dean  e  sliigadh  suas ; 
La  Fheill  Paruig,  la  nam  buadh, 
Sorchair  oirnn  an  stoirni  o  thuath, 
Casg  a  fraoch,  niaol  a  gruam, 
Diochd  a  gairge,  marbh  a  fuachd. 

La  nan  Tri  Righrean  shuas, 
Ciuinich  dhuinne  barr  nan  stuadh. 
La  Bealltain  thoir  an  driuchd. 
La  Fheill  Sheathain  thoir  an  ciuin, 
La  Fheill  Moire  mor  nan  cliar, 
Seachainn  oirnn  an  stoirni  o  'n  iar, 
Gach  la  's  oidhche,  gach  stoirni  is  fiamh, 
Bi  thusa  leinn,  a  Thriath  nan  triath, 
Bi  fein  duinn  ad  chairt-iuil, 
Biodh  do  lamh  air  f'ailm  ar  stiuir. 
Do  lamh  fein,  a  Dhe  nan  dul, 
Moch  is  anamoch  mar  is  iul, 

Moch  is  anamoch  mar  is  iul. 


LABOUR  327 

On  the  Feast  Day  of  Michael,  the  Feast  Day  of  Martin, 

The  Feast  Day  of  Andrew,  band  of  mercy. 

The  Feast  Day  of  Bride,  day  of  my  choice. 

Cast  ye  the  serpent  into  the  ocean. 

So  that  the  sea  may  swallow  her  up  ; 

On  the  Feast  Day  of  Patrick,  day  of  power, 

Reveal  to  us  the  storm  from  the  north. 

Quell  its  wrath  and  blunt  its  fury, 

Lessen  its  fierceness,  kill  its  cold. 

On  the  Day  of  the  Three  Kings  on  high. 
Subdue  to  us  the  crest  of  the  waves. 
On  Beltane  Day  give  us  the  dew, 
On  John's  Day  the  gentle  wind. 
The  Day  of  Maiy  the  great  of  fame. 
Ward  off  us  the  storm  from  the  west ; 
Each  day  and  night,  storm  and  calm, 
Be  Thou  with  us,  O  Chief  of  chiefs. 
Be  Thou  Thyself  to  us  a  compass-chart. 
Be  Thine  hand  on  the  helm  of  our  rudder. 
Thine  own  hand.  Thou  God  of  the  elements, 
Early  and  late  as  is  becoming, 

Early  and  late  as  is  becoming. 


828 


OIBRE 


BEANNACHADH   CUAIN 


[119] 


HE,  Athair  uile-chumhachdaich,  chaoimh, 
los  a  Mhic  nan  deur  agus  na  caoidh, 
Le  d'  chomh-chomhnadh,  O !  a  Spioraid  Naoinih. 

Thrithinn  bhi-bhco,  bhi-mhoir,  bhi-bliuain, 

Thug  Clann  Israil  tri  na  ]\Iuir  Ruaidh, 

Is  lonah  gu  fonn  a  bronn  niiol-mhor  a  chuain, 

Thug  Pol  agus  a  chomhlain  's  an  long, 
A  doruinn  na  mara,  a  dolais  nan  tonn, 
A  stoirm  a  bha  mor,  a  doinne  bha  trom. 


Duair  bhruchd  an  toil  air  Muir  Ghailili, 


Seun  agus  saor  agus  naomhaich  sinne, 

Bi-sa,  Righ  nan  dul,  air  ar  stiuir  ad  shuidhc, 

'S  treoirich  an  sith  sinn  gu  ceann-crich  ar  n-uidhc. 

Le  gaotha  caona,  caomha,  coistre,  cubhr, 

Gun  fhaobhadh,  gun  fhionnsadh,  gun  fhabhsadh, 

Nach  deanadh  gniamh  fabhtach  dhuinn. 


larramaid  gach  sian  a  Dhe, 

A  reir  do  rian  's  do  bhriathra  fein. 


LABOUR  329 


OCEAN   BLESSING 

(tOD  the  Father  all-powerful,  bunii^ii, 
Jesu  the  Son  of  tears  and  of  sorrow, 
With  thy  co-assistance,  O  !  Holy  Spirit. 

The  Three-One,  ever-living,  ever-mighty,  everlasting. 

Who  brought  the  Children  of  Israel  through  the  Red  Sea, 

And  Jonah  to  land  from  the  belly  of  the  great  creature  of  the  ocean. 

Who  brought  Paul  and  his  companions  in  the  ship. 

From  the  torment  of  the  sea,  from  the  dolour  of  the  waves, 

From  the  gale  that  was  great,  from  the  storm  that  was  heavy. 

When  the  storm  poured  on  the  Sea  of  Galilee, 


Sain  us  and  shield  and  sanctify  us. 

Be  Thou,  King  of  the  elements,  seated  at  our  helm. 

And  lead  us  in  peace  to  the  end  of  our  journey. 

With  winds  mild,  kindly,  benign,  pleasant, 
Without  swirl,  without  whirl,  without  eddy. 
That  would  do  no  harmful  deed  to  us. 

We  ask  all  things  of  Thee,  O  God, 
According  to  Thine  own  will  and  word. 


330 


OIBRE 


IIIAGHLAIR   NAN    SIAN 


[120] 


y  LANN  Israil  is  Dica  da  'n  gabhail, 
'^1         Troimh  'n  Mhuir  Ruaidh  fhuair  iad  rathad, 
Is  ann  a  fhuair  iad  casg  am  paihaidh, 

An  creag  nach  d'  f  haodadh  le  saor  a  shnaidheadh. 

Co  iad  air  falm  mo  stiuir 

Deanamh  falbli  da  m'  iubliraicli  shoir? 
Peadail,  Pal,  is  Eoin  mo  ruin, 

Triuir  da  ''n  talmaich  fiu  is  foir. 


Co  'n  croil  an  coir  mo  stiuir  ? 

Peadail,  Poil,  is  Eoin  Baistidh, 
Criosda  na  shuidh  air  mo  stiuir, 

Deanamh  iuil  da  'n  ghaoith  a  deas. 


Co  da  'n  criothnaich  guth  na  gaoith  ? 
Co  da  'n  caonaich  caol  is  cuan  ? 

losa  Criosda,  Triath  gach  naoimh, 
Mac  Moire,  Friamh  nam  buadh, 
Mac  Moire,  Friamh  nam  buadh. 


LABOUR  331 


RULER   OF   THE   ELEMENTS 

The  Children  of  Israel,  God  taking  them, 
Through  the  Red  Sea  obtained  a  path. 

They  obtained  the  quenching  of  their  thirst 

From  a  rock  that  might  not  by  craftsman  be  hewn. 

Who  are  they  on  the  tiller  of  my  rudder. 
Giving  speed  to  my  east  bound  barge  ? 

Peter  and  Paul  and  John  the  beloved. 

Three  to  whom  laud  and  obeisance  are  due. 

Who  are  the  group  near  to  mv  helm  ? 

Peter  and  Paul  and  John  the  Baptist ; 
Christ  is  sitting  on  my  helm, 


To  whom  does  tremble  the  voice  of  the  wind.? 

To  whom  become  tranquil  strait  and  ocean  ? 
To  Jesus  Christ,  Chief  of  each  saint, 

Son  of  Mary,  Root  of  victory. 

Son  of  Mary,  Root  of  victory. 


332 


OIBRE 


URNUIGH   MHARA 

Stiuradair  Ueannaicht  an  long. 

Sgioba  Beannaicheadh  Dia  an  t-Athair  i. 

Stiuradair  Beannaicht  an  long. 

Sgioba  Beannaicheadh  Dia  am  Mac  i. 

Stiuradair  Beannaicht  an  long. 

Sgioba  Beannaicheadh  Dia  an  Spiorad  i. 

UiLE  Dia  an  t-Athair, 

Dia  am  Mac, 
Dia  an  Spiorad, 

Beannaicheadh  an  long. 

Stiuradair         Ciod  is  eagal  duibh 

Is  Dia  an  t-Athair  leibh  ? 

Sgioba  Cha  'n  eagal  duinn  ni. 

Stiuradair         Ciod  is  eagal  duibh 

Is  Dia  am  Mac  leibh .'' 

Sgioba  Cha  'n  eagal  duinn  ni. 

Stiuradair         Ciod  is  eagal  duibh 

Is  Dia  an  Spiorad  leibh  ? 

Sgioba  Cha  \\  eagal  duinn  ni. 

UiLE  Dia  an  t-Athair, 

Dia  am  Mac, 
Dia  an  Spiorad, 
Leinn  gu  sior. 


[121] 


LABOUR 


333 


Helmsman 

Crkw 

ITklmsman 

CliKW 

Helmsman 

CuEW 

Alt, 


Helmsman 


Crew 

Helmsman 


Crew 
Helmsman 


Chew 
All 


SEA   PRAYER 

Blest  be  the  boat. 

God  the  Father  bless  licr. 
Blest  be  the  boat. 

God  the  Son  bless  her. 
Blest  be  the  boat. 

God  the  Spirit  bless  her. 

God  the  Father, 
God  the  Son, 
God  the  Spirit, 

Bless  the  boat. 

What  can  befall  you 

And  God  the  Feather  with  you  ? 

No  harm  can  befall  us. 

What  can  befall  you 

And  God  the  Son  with  you.'' 

No  harm  can  befall  us. 

What  can  befall  you 

And  God  the  Spirit  with  you .'' 

No  harm  can  befall  us. 

God  the  Father, 
God  the  Son, 
God  the  Spirit, 

With  us  eternally. 


334  OIBRE 

Stiueadair  Ciod  is  fath  bhur  curam 

Is  Ti  nan  dul  os  bhur  cinn  ? 

Sgioba  Cha  churam  dhuinn  ni. 

Stiuradair  Ciod  is  fath  bhur  curam 

Is  Righ  nan  dul  os  bhur  cinn  ? 

Sgioba  Cha  churam  dhuinn  ni. 

Stiuradaiu  Ciod  is  fath  bhur  curam 

Is  Spiorad  nan  dul  os  bhur  cinn  ? 

Sgioba  Cha  churam  dhuinn  ni. 

UiLE  Ti  nan  dul, 

Righ  nan  dul, 
Spiorad  nan  dul, 
Dluth  OS  ar  cinn, 
Suthainn  sior. 


LABOUR 


335 


Helmsman  What  can  cause  you  anxiety 

And  the  God  of  the  elements  over  you  ? 

Crew  No  anxiety  can  be  ours. 

Helmsman  What  can  cause  you  anxiety 

And  the  King  of  the  elements  over  you  ? 

Crew  No  anxiety  can  be  ours. 

Helmsman  What  can  cause  you  anxiety 

And  the  Spirit  of  the  elements  over  you  ? 

Crew  No  anxiety  can  be  ours. 

All  The  God  of  the  elements. 

The  King  of  the  elements, 
The  Spirit  of  the  elements, 
Close  over  us, 

Ever  eternally.